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ILLUSTRATED HISTORY 

OF 

THE HOLY BIBLE; 

AS COMPRISED IN THE 

.OLD AND NEW TESTAMENTS: 

BEING- A CONNECTED ACCOUNT OF THE 

REMARKABLE EVENTS AND DISTINGUISHED CHARACTERS 

EMBRACED IN THE 

NARRATIVES OF THE SACRED SCRIPTURES 

FOR THE PERIOD OF 

FOUR THOUSAND YEARS, 



INCLUDING THE 



LIFE OF CHRIST AND HIS APOSTLES, 

WITH NOTES CRITICAL, PRACTICAL, AND EXPLANATORY. 



JOHN KITTO, D. D., F. S. A., 

lUTHOR OF "LONDON PICTORIAL BIBLE," "CYCLOPEDIA OF BIBLICAL LITERATURE," " niSTORY OF 

PALESTINE," ETC. 

EDITED T3Y 

ALVAN BOND, D. D. 



EMBELLISHED AND ILLUSTRATED BY NUMEROUS ENGRAVINGS AND MAPS. 



NORWICH, CONN.: 

PUBLISHED BY HENRY BILL 
18 6 6. 



&l 






Entered according to Act of Congress, in the year 1866, 

By HENRY BILL, 

In the Clerk's Office of the District Court of the United States far the 

District of Connecticut. 







P E E F A C E. 



" Bible History," says Dr. Lange, " differs from the general history of the 
kingdom of God, in that it delineates only the foundation of this kingdom by 
means of and during the course of revelation. It traces, in historical succession, 
the narrative contained in the Scriptures in all its essential features. In the Old 
Testament it shows us all the elements of the life of faith, and sets before us 
many a precious example of faith and patience for our imitation; while in the 
New Testament it exhibits the history .of faith and salvation ' made perfect,' both 
in the miracles and triumphs of the Lord, and in the deeds of His apostles. Thus 
Bible history forms the basis of Church history." 

As a department of useful knowledge, it possesses an intrinsic value and in- 
terest, surpassing whatever can be claimed for any other history. It covers a 
long period in the age of human society, whose chronicles, in an authentic form, 
have been nowhere else preserved. It runs back to the eventful epoch whence 
the creation of the world, in its present organic state, dates its existence ; and 
furnishes the only reliable record of the origin of man, of his primitive condi- 
tion, his fall, his subsequent development, and the fortunes of his family. 

Biblical history is the source of all we know of the antediluvian period, and 
subsequent ages of the world down to the time of Herodotus, the father of his- 
tory. It contains the only truthful account of the ancient and long since vanished 
civilizations. Herodotus was a contemporary of Ezra and Nehemiah, the last 
of the Old Testament historians. The antediluvian period, and that intervening 
between the Noachian deluge and the times of Neheiniah, embrace an era of 
about three thousand five hundred years, the history of which is nowhere found 
but in the Old Testament. True, there are fabulous legends and cosmogonies 
in which may be found a confused intermingling of traditional lore and the in- 
ventions of the imagination, but they are wanting in all the essential elements 
of authentic history. 

It has been said by Dr. Kitto, that " Amidst the various profane authors who 
have written more or less in detail on Egypt, the Bible remains our best and 
fullest authority for the early history of this country. * * * * The Bible 
supplies, either by express statement or obvious implication, facts and principles 
which constitute genuine history, and go far to give the past all the value which 
it can possess for the men of these times. 

The history of the pre-Christian era embraces, 1. The primeval ages till the 
deluge, and the re-settlement of Noah and his family in Armenia. 2. The dis- 
persion of the posterity of Noah's three sons till the calling of Abraham. 3. The 
origin and establishment of the Hebrew Theocracy, and its relations to the 
ancient empires of the world, comprising the period from Moses to David — the 
period of the kings from David to the Babylonian exile — the period of sacer- 
dotal rule under the Maccabeean administration, or what is called the middle 
period. 4. Primitive Christianity to the close of the first century. 

Thus surveyed, it appears that Biblical history covers a period of four thou- 
sand years — from the morning of creation to the establishment of Christianity in 
all parts of the Roman empire. When considered in respect to the infallible 
sources whence it is derived, and the long flight of ages which it embraces, it 
must be regarded as possessing the highest claims to our careful study. 



iv PREFACE. 

" Viewed merely as a literary production, the Bible," says the able and learned 
editor of Dr. Lange's Commentary on the Holy Scriptures, "is a marvellous 
book, and without a rival. All the libraries of theology, philosophy, history, 
antiquities, poetry, law, and policy would not furnish material enough for so 
rich a treasure of the choicest gems of human genius, wisdom, and experience. 
It embraces works of about forty authors, representing the extremes of society, 
from the throne of the king to the boat of the fisherman ; it was written during 
a long period of sixteen centuries, on the banks of the Nile, in the desert of 
Arabia, in the land of promise, in Asia Minor, in classical Greece, and in im- 
perial Rome ; it commences with the creation, and ends with the final glorifica- 
tion, after describing all the intervening stages in the revelation of God and the 
spiritual development of man ; it uses all forms of literary composition ; it rises 
to the highest heights, and descends to the lowest depths of humanity ; it 
measures all states and conditions of life ; it is acquainted with every grief and 
every woe ; it touches every chord of sympathy ; it contains the spiritual 
biography of every human heart ; it is suited to every class oi society, and can 
be read with the same interest and profit by the king and the beggar, by the 
philosopher and the child; it is as universal as the race, and reaches beyond 
the limits of time into the boundless regions of eternity." 

The Illustrated History of the Bible is to be accredited to the labors of Kitto, 
who has contributed several valuable and voluminous works to the cause of 
biblical learning. For the numerous notes introduced, recourse has been had 
to the most reliable authors, and especially to the later researches in the depart- 
ment of sacred literature. 

It has been the special care of the editor, in preparing this work, to verify 
references, to review, and, in some instances, revise the marginal notes, and to 
eliminate doubtful and irrelevant matter. As an humble contribution to the 
department of Bible history, this work is offered to Christian readers, and espe- 
cially to the young, with the prayer and the hope that it may not only contrib- 
ute something towards a popular and attractive illustration of the Historical 
Scriptures, but create an increased interest in the sacred book given of God for 
the edification, enlightenment, and spiritual benefit of all nations and all ages. 

Norwich, Conn., May, 1866. A. B. 



NOTE BY THE PUBLISHER. 

In order to prevent any misapprehension which may arise, from finding in 
the community an occasional copy of a book similar to this, it is due to the 
public to state, that an edition of Dr. Kitto's work, with some alterations and 
additions, has been issued by an American publisher, as his own, omitting the 
original author's name entirely. 

Not having, however, a literary reputation sufficient to give it character, it 
did not attain that wide circulation which its intrinsic value warrants. 

The present publisher has, therefore, restored Dr. Kitto's name, and offers the 
work in a much more attractive form. 

HENRY BILL. 



TABLE OF CONTENTS 



INTRODUCTION. 

Integrity of the text. Ancient versions. The Septuagint and Vulgate. Modern Foreign version? 
English versions. The Apocrypha. 



OLD TESTAMENT. 



CHAPTER I. 
The Creation. The Fall. 

CHAPTER II. 
The Flood. 

CHAPTER III. 
Babylon. Xinevah. Genealogy of Xoah's sons. 

CHAPTER IV. 

The call of Abram. His journey to EgypL Birth 

of Ishmael. 

CHAPTER V. 
Promise of post eritv to Abram. Description of 

the Dead Sea, Birth and Marriage of Isaac. 

Primitive Longevity. 

CHAPTER VI. 
Birth of Esau and Jacob. Marriage of Jacob. 
Death of Rachael and Isaac. 

CHAPTER TIL 
History of Joseph. Removal of Jacob to Egypt- 



death. 



CHAPTER VIII. 



History of Moses. Departure of the Israelites 
from Egypt. Crossing of the Red Sea. Des- 
truction of the Egyptians, 

CHAPTER IX. 

Wanderings in the Wilderness. Idolatrv. Giving 
of the Ten Commandments. The Taberna- 
cle. Sacrifices. 

CHAPTER X. 
Description and Diagram of the Israelitish En- 
campment. Mode of marching. Murmurings. 
Rebellion of Korah. Death ot Aaron. 

CHAPTER XL 
The Brazen Serpent. Balaam. Drawing near to 
Canaan. Address of Moses to the people. 
Death of Moses. 

CHAPTER XII. 

Joshua appointed leader. Passage of the Jordan. 
The Conquest. Death of Joshua. 

CHAPTER XIII. 

Wars with the Canaanites. Idolatrv. Storv of 
Ruth. Victory of Deborah and Barak over 
Sisera. Heroism of Gideon. 

CHAPTER XIV. 

Abimelech murders his brothers and becomes 
King. He is killed by a woman. .Tephtha's 
victory over the Ammonites. His Vow. 
Story of Samson. 

CHAPTER XV. 
Eli. War with the Philistines. Defeat of Israel 

and capture of the Ark. Samuel assumes the 
government. The people demand a King. 
Saul elected 1110 B.C. .Tahn's account of the 
office of the Judges. 



CHAPTER XVI. 

Saul's reign. His victory at Jabesh Gilead. 
Samuel's rebuke of Saul. Samuel annoints 
David to be King. Story of David and Go- 
liah. Saul's attempts to kill David. Saul's 
defeat bv the Philistines. Death of his three 
Sons. His own Suicide. 261 

CHAPTER XVII. 

David established at Hebron. Wars between the 
houses of Saul and David. Description of 
Hebron. David's prosperous reign. Here- 
solves to build a temple. Revolt of Absa- 
lom. Solomon annointed King. Death of 
David. oqt 



CHAPTER XVIII. 
j Solomon comes to the throne 1030 years B. C. 
He marries the daughter of Pharaoh. Build- 
q j ingof the temple. Commerce and revenues 
' I of the King. Death of Solomon. 317 



CHAPTER XIX, 

111 | Revolt of the ten tribes under Jeroboam. Judah. 
from B. C. 990 to B. C. 929. Israel, from B. 
C. 931 to B.C. 895. Ahab, Elijah, Elisha. 337 

CHAPTER XX. 

1? > 6 Judah, from B. C. 929 to B. C. 725. 366 

CHAPTER XXI. 

Israel, from B.C. S95 to B. C. 719. Judah, from 
166 B. C. 725 to B. C. 5S6. Description of the 

Sepulcher ot the Kings. Hezekiah. Josiah. 
Jerusalem destroyed by Xebuchadnezzar. 375 

CHAPTER XXII. 
184[The Captivity. Daniel. Belshazzar's Feast. 

Darius. Cyrus. 392 

■ 

CHAPTER XXIII. 
1Qfi( The Restoration. Rebuilding of the Temple, 
1VD B.C. 516. Esther. Ezra. Xehemiah. 404 

CHAPTER XXIV. 
208 : FromB.C.420to B.C. 163, 422 

CHAPTER XXV. 
Pompey demolishes the walls of Jerusalem. The 
.->i- Jews become tributary to the Romans. 455 



CHAPTER XXVI. 

Antipater 'governor of Jud^a. Hyrcanus high 
priest. Herod becomes tributary King. He 
marries Mariamne. grand daughter of Hyrca- 
nus. He demolishes the old temple and re- 
builds it with greater magnificence. Birth 
of John the Baptist B. C. 5. Birth of Christ. 

CHAPTER XXVII. 

Prophecies concerning Christ. Argument for the 
study of the Bible, 



TABLE OF CONTENTS. 



NEW TESTAMENT. 



CHAPTER I. 

Unity of the Old and New Testaments. Birth of 
Christ. The "inn" and the "manger." 
Cana of Galilee. Miracles. Bethesda. Ap- 
pointment of the Apostles. 

CHAPTER II. 
Miracles. Description of the city and lake of 
Tiberias. Raising of the widow's son. Rais- 
ing of Lazarus. 

CHAPTER III. 

Description of Jerusalem. Bethany. Olive trees 
and the garden of Gethsemane, Cleansing 
the temple. The Passover. The Betrayal. 
The Trial. 

CHAPTER IV. 
The Crucifixion. Description of the Cross. The 
Resurrection. Reflections upon the life of 
Christ and his religion. List of Miracles, 
Parables and Discourses of Christ, 

CHAPTER V. 

From the ascension of our Lord to the full estab- 
lishment of Christianity. Consecration of the 
Seven deacons. Speech of Stephen. His 
death. 

CHAPTER VI. 

Philip's success in preaching the gospel. Saul's 
conversion. Description of Joppa. 

CHAPTER VII. 

Persecution of the christians by Herod Agrip- 
pa. Miraculous deliverance of Peter from 
prison. Antioch. Paul's discourse in the Syn- 
agogue. 



CHAPTER VIII. » 

Paul's travels with Silas. His preaching at Ath- 
ens. Planting of the church at Corinth. 
Paul's life in Ephesus. 564 

CHAPTER IX. 

Ephesus. Ruins of the temple of Diana. Paul's 
Miracles. His return to Jerusalem. His 
preaching in the temple and his accouut of 
his conversion. He is arrested and sent to 
Cesarea. 576 

CHAPTER X. 

Paul's defence before Felix. His speech before 
Festus. He is sent to Rome. His shipwreck. 
Description of the Island of Malta. Martyr- 
dom of the Apostle James. 585 

'CHAPTER XL 

Paul's travels. Paul and Peter imprisoned at 
Rome under Nero. Peter crucified. Paul 
beheaded. Critical notice of their characters. 596 

CHAPTER XII. 

Biographical Sketches of St. Andrew, St, James 
the great, St. John the Evangelist, St. Phil- 
ip, St. Bartholomew, St. Matthew, St. Thom- 
as, St. Simon the zealot, St. Jude, St. Mat- 
thias, St. Mark, St. Luke, St. Barnebas, Tim- 
othy, Titus, John, Mark, Clement. 604 

CHAPTER XIII. 
The seven churches of Asia. 620 

CHAPTER XIV. 
An account of the final destruction of Jerusalem 

as foretold by our Lord. 631 



AN ILLUSTRATED 

HISTORY OF THE HOLY BIBLE. 



INTRODUCTION. 



The Bible of the Christians is, without exception, the most remarkable work now 
in existence. In the libraries of the learned, there are frequently seen books of an 
extraoidinary antiquity, and curious and interesting from the nature of their contents ; 
but none approach the" Bible, taken in its complete sense, in point of age, while cer- 
tainly no production whatever has any pretension to rival it in the dignity of compo- 
sition, or the important nature of the subjects treated of in its pages. The word 
Bible is of Greek origin, and, in signifying simply The Book, is expressive of its su- 
periority over all other literary productions. The origin and nature of this every 
way singular work, how it was preserved during the most remote ages, and how it 
became known to the modem world in its present shape, form a highly interesting 
chapter of literary history. 

The Bible comprehends the entire foundation of the religious belief of the Jews 
and Christians, and is divided into two distinct portions, entitled the Old and New 
Testaments, the former being that which is esteemed by the Jewish nation, but both 
being essential in forming the faith of the Christian. The Old Testament is the 
largest department of the work, and appears a collection of detached histories, 
moral essays, and pious poetical effusions, all placed together in the order of time, 
or, as they may serve, for the purpose of mutual illustration. On taking a glance at 
the contents, the principal subject of narration seems the history of the Jews, com- 
mencing with an account of the creation of the world, and tracing their history gen- 
ealogically, through a series of striking vicissitudes and changes of situation. But 
when we examine the narrative minutely, it is found that there is another meaning 
than that of mere historical elucidation. It is perceived that the whole train of 
events recorded, the whole of those lofty, impassioned strains of poetry which dis- 
tinguish the volume, are precursory and prophetic of a great change, which, at a fu- 
ture period, was to be wrought on the moral properties and fate of mankind, by the 
coming to the earth of a Messiah. 

The authorship of the Old Testament has been universally ascribed, by both Jews 
and Christians, to God himself, though not by direct composition, but by spiritually 
influencing the minds of certain sages to accomplish the work, or, in ordinary phrase- 
ology, by inspiring or endowing them with a perfect knowledge of the transactions 
to be recorded and predicted, in a way suitable to the great end in view. The Bible 
is hence usually termed the Sacred Scriptures. The periods when the act of writing 
all or most part of the Scriptures took place, as well as most of the names of those 
who were instrumental in forming the work, have been ascertained with surprising 
accuracy, both from written evidence in the narratives themselves, and from the well- 
preserved traditions of the Jews. At whatever time the different books were writ- 
ten, they were not collected and put into a connected form till long after their im- 
mediate authors were deceased ; and their present arrangement, as we shall after- 
ward fully explain, is of comparatively modern date. 

According to the order in which the books of the Old Testament now stand, those 
of an historical nature are appropriately placed at the beginning. The first five books, 
having a chain of connexion throughout, are Genesis, Exodus, Leviticus, Numbers, 
and Deuteronomy. These are styled the Pentateuch, such being the Greek com- 



6 INTRODUCTION TO THE 

pound for five books. They are likewise entitled the Books of Moses, from the 
belief that that enlightened Jewish leader composed them. 

The Jews, or Hebrews, take the name of the sacred books from the first word 
with which each begins ; but the Greeks, whom our translators generally follow, 
take the names from the subject-matter of them. Thus, the first book is called by 
the Hebrews, Bereshith, which signifies " In the beginning," these being the first 
words : but the Greeks call it Genesis, which signifies " production," because the cre- 
ation of the world is the first thing of which it gives an account. It likewise con- 
tains an account of the increase of mankind ; of their corruption of manners, and its 
cause; of their punishment by the deluge (an event which, by scientific investigation 
and historical research, is placed beyond a doubt) ; of the origin of the Jewish peo- 
ple from Abraham; of the manner in which God was pleased to have them gov- 
erned; and, particularly, of the nature of the special superintendence vouchsafed to 
the Jewish nation by the Creator. This comprehensive narrative reaches from the 
creation of the world till the death of Joseph, or a period of 2,369 years. In another 
part of the Scriptures, reference is made to the Book of Jasher, and it is believed 
that Genesis is there meant ; for Jasher signifies " the Just," and, according to St. Je- 
rome, a learned Christian writer, the name of the Book of the Just, or the Authen- 
tic Book, was applied to it from its containing the history of Abraham, Isaac, and 
Jacob. 

Exodus, the title of the second book of Moses, signifies in the Greek, " The going 
out," and was applied from the account which it gives of the Israelites going out of 
Egypt. In it are related the cruel Egyptian slavery under which the Jews groaned ; 
their delivery by flight and passage through the Red sea; the history of the estab- 
lishment of their very peculiar law, and many remarkable transactions ; concluding 
with the building of the tabernacle, or place appropriated to the service of the Di- 
vinity. This book comprises the history of 145 years, from the death of Joseph till 
the building of the tabernacle. The Hebrews call it Velle Shemoth, that is, in En- 
glish, " These are the names," which are the words with which it begins. 

The third book of Moses is called Leviticus, because it contains the laws which God 
commanded should be observed by those of the tribe of Levi who ministered at the al- 
tar. It treats at large of all the functions of the Levites ; of the ceremonial of religion ; 
of the different sorts of sacrifices ; of the distinction of clean and unclean beasts ; 
of the different festivals; and of the year of jubilee, or continued holyday. It like- 
wise presents us with an account of what happened to the Jews during the space of 
one month and a half; that is, from the time the tabernacle was erected, which was 
the first day of the first month of the second year after the Israelites came out of 
Egypt, till the second month of the same year, when God commanded the people to 
be numbered. The Hebrews called this book Vayicre, that is, " And he called," 
these being the first, words ; they call it also The Law of the Priests. 

In the fourth book, which we call Numbers, Moses numbers the Israelites, and 
that, too, in the beginning of the book, which shows whence it had its name. The 
Bebrews call it Vayedavber, that is, " And he spake." This book contains the history 
of all that passed from the second month of the second year after the Israelites 
came out of Egypt, till the beginning of the eleventh month of the fortieth year ; 
that is, it contains the history of thirty-nine years, or thereabouts. In it we have also 
the history of the prophet Balaam, whom the king of the Midianites brought to 
curse the people of God, and who, on the contrary, heaped blessings upon the Israel- 
ites, and foretold the coming of the Messiah. It particularly mentions, also, the 
two-and-forty encampments of the Israelites in the wilderness. 

The fifth book is called Deuteronomy, a Greek term which signifies, "The second 
law," or, rather, " The repetition of the law," because it does not contain a law dif- 
ferent from that which was given on Mount Sinai ; but it repeats the same law, for 
the sake of the children of those who had received it there, and were since dead in 
the wilderness. The Hebrews call it Elle-haddebarim, that is, "These are the 
words." Deuteronomy begins with a short account of what had passed in the wil- 
derness, and then Moses repeats what he had before commanded in Exodus, Leviti- 
cus, and Numbers, and admonishes the people to be faithful in keeping the com- 
mandments of God. After this, he relates what had happened from the beginning of 
the eleventh month, to the seventh day of the twelfth month of the same year, which 
was the fortieth after their leaving Egypt. The discourse which is at the begin- 



HISTORY OF THE BIBLE. 7 

Ding of this book was made to the people by Moses, on the first day of the eleventh 
month. According to Josephus, he died on the first day of the twelfth ; and the 
Israelites, as the Scriptures say, mourned for him in the plains of Moab thirty days, 
and, consequently, during the whole of the twelfth month. 

The Jews called the Pentateuch " The Law," without doubt because the law of 
God which Moses received on Mount Sinai is the principal part of it ; and it is as 
little to be doubted whether that great man was the writer of the Pentateuch. This 
is expressly declared both in Exodus and Deuteronomy. But as an account of the 
death of Moses is given in the last eight verses of this book, it is therefore thought 
that these verses were added either by Joshua or Ezra. The opinion of Josephus 
concerning them is very singular ; he pretends that Moses, finding his death approach- 
ing, and being willing to prevent an error into which the veneration the people had 
for him might cause the Jews to fall, wrote this account himself, without which 
the Jews would probably have supposed that God had taken him away, like Enoch. 

After the death of Moses, Joshua, by the order of the Divine Being, took upon 
himself the conducting of the Hebrew people, and succeeded Moses, to whom he 
had been a faithful servant, and by whom he had been instructed in what he ought 
to do. It is uncertain whether the book which contains the history of this successor 
of Moses be called Joshua, from the subject of it, or from his having been the wri- 
ter of it. But it is certain that it contains an account of what passed from the 
death of Moses to that of Joshua. Nevertheless, there are several things in it which 
did not come to pass till after the death of this great man, and which, consequently, 
could not have been written by him. The common opinion as to the length of time 
it contains is, that Joshua discharged his office only for seventeen years, and that, 
therefore, this book contains no more than the history of that number of years. 

After the death of Joshua, the Israelites were governed by magistrates, who ruled 
under the general designation of Judges; and the book which contains the history of 
these rulers is called, The Book of Judges. This history begins with the death of 
Joshua, and reaches to that of Samson. We here see "the people of God often en- 
slaved in punishment of their crimes, and often wonderfully delivered from slavery. 
Toward the end of it, we have some instances of this people's inclination to idolatry, 
and of the corruption of their manners, . even before they had been brought into 
slavery. Such are the histories of Micah, and of the Benjamites who abused the 
Levite's wife. This book contains the history of three hundred and seventy years. 

During the time of the government of the Judges, there was a great famine in 
the land of Israel, which forced Elimelech, a native of Bethlehem, to retire into the 
land of Moab, with his wife Naomi, and two children. Elimelech died there, as also 
his two sons, who had married two Moabitish women, one of whom was named 
Ruth. Naomi, after the death of her husband and her children, returned to Bethle- 
hem, accompanied by Ruth, her daughter-in-law, who was there married to Boaz, 
Elimelech's near relation, and the heir to his estate. The book which contains this 
history, is called, The Book of Ruth. The beginning of it shows that it happened 
in the time of the Judges, but under which of them is not certainly known; some 
place it in the time of Shamgar, or of Deborah. As to the writer of this book, some 
think that the books of Judges and Ruth were both written by Samuel ; others at- 
tribute them to Hezekiah, and others to Ezra. The Jews place the book of Ruth 
among the five books which they usually read on all the festivals in the year. These 
five books are, the Song of Songs, Ruth, the Lamentations of Jeremiah, Ecclesiastes, 
and the book of Esther. In the Hebrew bibles they are printed or written apart by 
themselves, and are bound up together. 

The four books following Ruth are called by the Greeks, and also in some Latin 
bibles, The History of the Reigns. Others call them all, The Books of Kings, 
because they give an account of the establishment of the monarchy, and of the suc- 
cession of the kings, who reigned over the whole kingdom at first, and over the king- 
doms of Judah and Israel after its division. At the beginning of these books is given 
the history of the prophet Samuel, which gives light to that of The Kings. The 
Jews call the first two of these books, The Books of Samuel : perhaps because they 
contain the history of the two kings, who were both anointed by Samuel; and be- 
cause what is said of Saul in the first, and of David in the second, proves the truth 
of Samuel's prophecies. They give the name of The Books of Kings only to the other 



8 INTRODUCTION TO THE 

two, which, in the Latin and French bibles, are called the Third and Fourth Books 
of Kings. 

The First Book of Kings, or the First of Samuel, contains the history of the high- 
priest Eli, of Samuel, and of Saul. As the first year of Eli's high-priesthood falls 
on the year of the world 2848, and the death of Saul in 2949, the history of this book 
must comprehend the space of one hundred and one years. 

The Second contains the reign of David, which is the history of about forty years. 
It is commonly believed that Samuel, Nathan, and Gad, were the writers of these 
two books, and, indeed, they are called, in the end of the first book of Chronicles, 
David's historians. 

The Third, or, according to the Hebrews, the First Book of Kings, begins with a 
relation of the manner in which Solomon came to the throne, and contains the whole 
of his reign. After that, an account follows of the division of the kingdom, and the 
history of four kings of Judah and eight kings of Israel. All these reigns, including 
that of Solomon, which occupies the first forty years, comprise the space of one hun- 
dred and twenty-six years. 

The Fourth of these books contains the history of sixteen kings of Judah, and 
twelve kings of Israel. It likewise gives an account of the prophets who lived dur- 
ing this time. It is quite uncertain who were the writers of the last two mentioned 
books. They are by some attributed to Jeremiah or Ezra, but no very convincing 
proofs have been adduced in support of this opinion. It is evident, indeed, that these 
books form a varied collection of several particular histories. 

The name of Paralipomena, which in Greek signifies the " history of things omit- 
ted," is given to the two books which follow those of The Kings. These form, in 
fact, a supplement, containing what had been omitted in the Pentateuch, and the 
books of Joshua, Judges, and Kings, or rather they contain a fuller description of 
some things which had been therein only briefly related. Some give them the name 
of Chronicles, because they are very exact in mentioning the lime when every trans- 
action happened. We divide them into two-books, as do also the Jews, who call 
them Dibere Hayanim, that is, an " historical journal," the matters of which they 
treat having been taken from the journals of the kings. In the original language, 
however, the word days often signifies the year ; and, in this sense, we may under- 
stand the term to signify properly "annals." The generally-received opinion is, that 
Ezra was the writer of these. In the first book, he begins with a succinct historical 
abridgment, from the creation of Adam to the reiurn of the Jews from their cap- 
tivity ; and then he resumes the history of David, and carries it on to the consecra- 
tion "of Solomon, that is, down to the year before Christ 1015. The history contained 
in the second book reaches down to the year before Christ 536, when, upon the expi- 
ration of the seventy years of captivity, Cyrus gave the Jews leave to return to their 
own country. 

Ezra wrote the history of the return of the Jews from the captivity of Babylon into 
Judea. It is the history of about eighty-two years, from the year of the world 34C8, 
when Cyrus became master of the eastern empire, by the death of his father, Cam- 
byses, in Persia, and his father-in-law, Cyaxares, in Media, to the year 3550, which 
was the twentieth year of the reign of Artaxerxes, surnamed Longimanus. This 
book bears the name of Ezra, who was the writer of it. 

The next book is a continuation of that of Ezra, and therefore it is by some called 
the Second Book of Ezra. It was Nehemiah, however, whose name it also bears, 
who wrote it, as is said, by the advice of Ezra. It contains the account of the re- 
establishment of Jerusalem, and the temple, and the worship of God. It is the his- 
tory of about thirty-one years; that is to say, from the twentieth year of the reign 
of Artaxerxes Longimanus, to the reign of Darius Nothus, his son, which began in 
the year of the world 3581. 

After this general history of the Jews, follow two histories of particular persons, 
viz., Esther and Job. The first contains the account of a miraculous deliverance of 
the Jews, which was accomplished by means of the heroine named Esther. The Scrip- 
ture says it happened under the reign of Ahasuerus, king of Persia ; but as there have 
been several Persian kings of that name, it is not exactly known in which reign it 
is to be dated. Dr. Lightfoot thinks it was that Artaxerxes who hindered the build- 
ing of the temple, and who, in the book of Ezra, is called also Ahasuerus, after his 
great grandfather, the king of the Medes. 



HISTORY OF THE BIBLE. 9 

The history of Job, which is next in order, is not only a narration of his actions, but 
contains also the entire discourses which this pious man had with his wife and his 
friends, and is, indeed, one of the most eloquent books in the Holy Scriptures. It is 
generally conjectured that Moses was the writer or compiler of this book; but this 
in very uucertain. 

Next to the historical books of Scripture follow those of a moral nature. The first 
of these is the Book of Psalms, which is likewise in some measure historical; for 
they recite the miracles which God had wrought, and contain, as it were, an abridg- 
ment of all that had been done for the Israelites, and that had happened to them. 
The Hebrews call them " the Book of Praises," by which they mean, " of the Praises 
of God." The word psalm is Greek, and properly signifies the sound of a stringed 
instrument of music. The Hebrews sung the Psalms with different instruments. 
We make but one book of them all, but the Hebrews divide them into five parts, 
which all end with the words Amen, Amen. Though the Psalms bear the name of 
David, yet they were not all composed by him ; some of them are more ancient, and 
others are of a later date than his time; some of them being ascribed to Moses, 
Samuel, and Ezra. Speaking of the dedication of the second temple, Prideaux says, 
" In this dedication, the 146th, the 147th, and the 148th psalms seem to have been 
sung ; for in the Septuagint versions they are styled the Psalms of Haggai and 
Zechariah, as if they had been composed by them for this occasion ; and this, no 
doubt, was from some ancient tradition : but, in the original Hebrew, these Psalms 
have no such title prefixed to them, neither have they any other to contradict it." It 
is not probable, however, that all those whose names they bear were the true authors 
of them ; it is more likely that these are only the names of those to whom they were 
first given to sing. 

After the Psalms are the Proverbs, which are a collection of moral sentences, of 
which Solomon was the writer. This name is given them by the Greeks, but the 
Hebrews call them Myste, that is, parables, or comparisons ; and the word may also 
signify sentences, or maxims. It is a collection of divine precepts, proper for every 
age, and every condition of life. 

The book which follows is also a moral one, and was likewise composed by Solo- 
mon. The Greeks call it Ecclesiastes, which answers to the name of Koheleth, 
which it bears in the Hebrew. Both these words signify, in our language, a preacher, 
or one who speaks in an assembly. In this book is given an admirable picture of the 
vanity of the world. 

Among the moral books is also reckoned the Song of Songs; that is to say, accord- 
ing to the Hebrew manner of speaking, a most excellent song. This book has noth- 
ing of morality in it, and therefore, it is thought the only reason of its being placed 
here is because it was a third work of Solomon ; for there is not one moral or religious 
maxim in it, and the name of God is not so much as mentioned in it, except once 
in the original Hebrew, where it is used adjectively. It is an Epithalamium, or nup- 
tial song, wherein, by the expressions of love between a bridegroom and his bride, 
are set forth and illustrated the mutual affections that pass between Ged and a dis- 
tinguished remnant of mankind. It is a sort of dramatic poem or pastoral : the bride 
and bridegroom, for the more lively representation of humility and innocence, are 
brought in as a shepherd and shepherdess. We learn from St. Jerome, that the Jews 
were not permitted to read this song, or the chapters at the beginning of the book of 
Genesis, till they were thirty years old. 

In regard to the prophets, it may be observed, that all the Old Testament is con- 
sidered to be in substance one continued prophecy of the coming of Jesus Christ ; so 
that all the books of which it consists are understood to be in some sense prophetical. 
But this name is more especially given to those books which were written by persons 
who had a clearer knowledge of futurity, who forewarned both kings and people of 
what would happen to them, and who at the same time pointed out what the Mes- 
siah was to do, whom they who are acknowledged to have been prophets had always 
m view : and this is what ought most especially to be taken notice of in their writings. 

The prophecies bear the name of those to whom they belong. Some learned men 
are of opinion that the prophets made abridgments of the discourses which they had 
written, and fixed them up at the gates of the tempje, that all the people might read 
them; and that after this the ministers of the temple might take them away, and 
place them among the archives, which is the reason why we have not the prophecies 



10 INTRODUCTION TO THE 

in the order in which they were written. But the interpreters of Scripture have long 
since labored to restore that order, according to the course of their history. 

The works of the prophets are divided into two parts, the first of which contains 
the greater, and the second, the lesser prophets. This distinction, of course, does not 
apply at all to the persons of the prophets, but only to the bulk of their works. The 
greater prophets are Isaiah, Ezekiel, Daniel, and Jeremiah. The Lamentations of 
Jeremiah make a separate book by themselves, containing that prophet's descriptions 
of the destruction of the city of Jerusalem, and of the captivity of the people. The 
lesser prophets are Hosea, Joel, Amos, Obadiah, Jonah, Micai, Nahum, Habakkuk, 
Zephaniah, Haggai, Zechariah, and Malachi. They were formerly contained in one 
single volume, which the Hebrews call Thereaser, which means twelve, or the book 
of the twelve. 

The dates of many of the prophecies are uncertain, but the earliest of them Was 
in the days of Uzziah, king of Judah, and Jeroboam the Second, his contemporary, 
king of Israel, about 200 years before the captivity, and not long after Joash had slain 
Zechariah, the son of Jehoiada, in the court of the temple. Hosea was the first of 
the writing prophets, and Joel, Amos, and Obadiah, published their prophecies about 
the same time. 

Isaiah began his remarkable prophecies a short time afterward, but his book is 
placed first, because it is the largest of them all, and is more explicit relative to the 
advent of Christ than any of the others. The language of this eminent writer is ex- 
ceedingly sublime and affecting ; so much so, that it has never been equalled by any 
profane poet either in ancient or modern times. It is impossible to read some of the 
chapters without being struck by the force of the prophetic allusions to the character 
and sufferings of the Messiah ; and in consequence of these prevailing characteristics, 
the author is ordinarily styled the evangelical prophet, and by some of the ancients, 
a fifth evangelist. The Jews say that the spirit of prophecy continued forty years 
during the second temple ; and Malachi they call the seal of prophecy, because in him 
the succession or series of prophets broke off, and came to a period. The book of 
Malachi, therefore, appropriately closes the sacred record of the Old Testament. 

The second and lesser division of the Bible relates entirely to the Christian re- 
ligion, or the fulfilment of that which was predicted in the preceding and more 
ancient department of the work. This division of the sacred Scriptures is generally 
styled the New Testament ; and that portion of it which relates to the history of the 
life of Christ is called the Gospel, and by some the Evangel, both these words having 
the same meaning, and implying good news, or glad tidings, from the circumstance 
that the narratives contain an account of things which are to benefit mankind. 

The New Testament, like the Old, is a compilation of books written by different in- 
spired individuals, and all put together in a manner so as to exhibit a regular account of 
the birth, actions, and death of Christ — the doctrines he promulgated— and the prophe- 
cies regarding the future state of the church which he founded. The historical books 
are the four gospels and the Acts of the Apostles, all these being of the character of 
narratives of events; the doctrinal are the Epistles of St. Paul, and some others ; the 
prophetic book is the last, and this is called the "Revelation or Apocalypse of St. John, 
having been written by that apostle while he was in the island of Patmos. 

The writers of the books of the New Testament are generally well known, each 
having the name of the author affixed to it, with the exception of the Acts of the 
Apostles, which, it is presumed, was compiled by St. Luke. It was long disputed 
whether St. Paul was the writer of the Epistle to the Hebrews : Tertullian, an an- 
cient Christian writer, and some others, attribute it to St. Barnabas ; others to St 
Luke ; and others to St. Clement ; while some think, with greater probability, that 
St. Paul dictated it, and St. Luke acted as the writer ; and that the reason why the 
name of the true author was not affixed to it, was because he was disliked by the 
Jews. The four evangelists, or writers of the leading narratives, are St. Matthew, 
St. Mark, St. Luke, and St. John ; these having been companions to Christ during 
his ministrations, and, therefore, personally acquainted with his life and character. 
Each of the four books is principally a repetition of the history of Christ, yet they 
all possess a difference of style, and each mentions some circumstances omitted by the 
others, so that the whole is essential in making up a complete life of the Messiah. 
These distinctions in the tone of the narratives and other peculiarities, are always 
considered as strong circumstantial evidence in proof of their authenticity, and of 



HISTORY OF THE BIBLE. 11 

there having been no collusion on the part of the writers. But, indeed, the events 
they record are detailed in so exceedingly simple and unaffected a manner, that it is 
impossible to suppose that they were written with a view to impose on the credulity 
of mankind. The veracity and actual belief of the evangelists themselves are placed 
beyond a doubt. 

The first book is written by Matthew, who was by birth a Jew, and exercised the 
profession of a publican — that is, a collector of the public tax or assessment imposed 
upon the Jewish people by their conquerors, the Romans. Matthew, who was also 
called by the name of Levi, was one of the twelve apostles of Christ, and he is said 
to have written his narrative about eight years after the departure of his Master 
from the earth. Many of the ancients say that he wrote it in the Hebrew or Syriac 
language ; but Dr. Whitby is clearly of opinion that this tradition is entirely void of 
foundation, and that it was doubtless written in Greek, as the other parts of the New 
Testament were. Yet it is probable that there might be an edition of it in Hebrew, 
published by St. Matthew himself, at the same time that he wrote it in Greek ; the 
former for the Jews, the latter for the Gentiles, when he left Judea to preach among 
the heathen. 

In regard to Mark, the writer of the second Gospel, it may be observed, that 
although Mark, or Marcus, was a Roman name, and a very common one, yet we 
have no reason to think but that he was by birth a Jew ; but as Saul, when he went 
among the Gentiles, took the Roman name of Paul, so did this evangelist take that 
of Mark, his Jewish name, perhaps, being Mardacai, as Grotius observes. Jerome 
and Tertullian say that he was a disciple of the Apostle Peter, and his interpreter or 
amanuensis. We have every reason to believe that both he and Luke were of the 
number of the seventy disciples who companied all along with the apostles, and who 
had a commission like to theirs: so that it is no diminution at all to the validity or 
value of this Gospel that Mark was not one of the twelve, as Matthew and John 
were. Jerome says, that after the writing of this Gospel he went into Egypt, and 
was the first that preached the gospel at Alexandria, where he founded a church, to 
which he was a great example of holy living. 

The Gospel of St. Mark is much snorter than that of Matthew, not giving so full 
an account of Christ's sermons as that did, but insisting chiefly on his miracles ; and 
in regard to these, also, it is very much a repetition of what we have in Matthew, 
many remarkable circumstances being added to the stories there related, but not 
many new matters. There is a tradition that it was first written in Latin, because 
it was written at Rome ; but this is generally thought to be without foundation, and 
that it was written in Greek, as was St. Paul's Epistle to the Romans, the Greek 
being the more universal language. 

Luke, the name of the third evangelist, is considered by some to be a contraction 
of Lucilius, and it is said by St. Jerome to have been borne at Antioch. Some think 
that he was the only one of all the penmen of the Scriptures that was not of the 
Israelites ; that he was a Jewish proselyte, and was converted to Christianity by the 
ministry of St. Paul at Antioch, and after his coming into Macedonia he was his con- 
stant companion. He had employed himself in the study and practice of physic, and 
hence Paul calls him " Luke, the beloved physician." It is more than probable, 
however, as is testified both by Origen and Epiphanius, that he was one of the 
seventy disciples, and a follower of Christ when he was upon earth; and if so, he 
was most likely to be a native Israelite. Luke most probably wrote his Gospel at 
Rome, a little before he wrote his history of the " Acts of the Apostles," which is a 
continuation of the former, when he was there with Paul, while he was a prisoner 
and "preaching in his own hired house," with which the history of the Acts con- 
cludes. In this case, it must have been written about twenty-seven years after 
Christ's departure, and about the fourth year of the reign of Nero. Jerome says that 
St. Luke died when he was eighty-four years of age, and that he Avas never married. 
Dr. Cave observes that " his way and manner of writing are accurate and exact, his 
style polite and elegant, sublime and lofty, yet perspicuous ; and that he expresses 
himself in a vein of purer Greek than is to be found in the other writers of this holy 
history." Thus he relates several things more copiously than the other evangelists 
and thus he especially treats of those things which relate to the priestly office oi 
Christ. 

The fourth evangelist, John, was one of the sons of Zebedee, a fisherman of Gali- 



12 INTRODUCTION TO THE 

lee, ihe brother of James, one of the twelve apostles, and distinguished by the 
honorable appellation, " that disciple whom Jesus loved." The ancienis tell us that 
John lived the longest of all the apostles, and Avas the only one of them that died a 
natural death, all the rest suffering martyrdom ; and some of them say that he wrote 
this Gospe) at Ephesus, at the request of the ministers of the several churches of 
Asia, in order to combat certain heresies. It seems most probable that he composed 
it before his banishment into the isle of Patmos, for there he wrote his Revelation, 
the close of which seems designed for the closing up of the canon of scripture; in 
which case this Gospel could not have been written after. It is clear that he wrote 
the last of the four Evangelists, and, comparing his Gospel with theirs, we may 
observe that he relates what they had omitted, and thus gleans up what they had 
passed by. 

These four Gospels were early and constantly received by the primitive church, 
and read in Christian assemblies, as appears by the writings of Justin Martyr and 
Irenaeus, who lived little more than one hundred years after the origin of Christianity ; 
they declared that neither more nor fewer than four were received by the church. 
A Harmony of these four Evangelists was compiled by Tatian about that time, which 
he called " The Gospel out of the four." In the third and fourth centuries there 
were gospels forged by divers sects, and published, one under the name of St. Peter, 
another of St. Thomas, another of St. Philip, &c. But they were never owned by 
the church, nor was any credit given to them, as the learned Dr. Whitby shows. 
And he gives this good reason why we should adhere to these written records : " be- 
cause," says he, " whatever the pretences of tradition may be, it is not sufficient to 
preserve things with any certainty, as appears by experience. For whereas Christ 
'said and did many memorable things which were not written, tradition has not pre- 
served any one of them to us, but all is lost except what was written ; and that, there- 
fore, is what we must abide by." 

After the Gospel, or history of Jesus Christ, follows the history of what passed 
after his ascension, and was transacted by the apostles. The book, therefore, which 
contains this history is called " The Acts of the Apostles." It is a history of the 
rising church for about the space of thirty years. It was written, as has been 
already observed, by St. Luke the Evangelist, when he was with St. Paul at Rome, 
during his imprisonment there. In the end of the book he mentions particularly his 
being with Paul in his dangerous voyage to Rome, when he was carried thither a 
prisoner ; and it is evident that he was with him when, from his prison there, Paul 
wrote his epistles to the Colossians and Philemon; for in both of these he is named 
by him. 

Next to this come the Epistles of St. Paul, which are fourteen in number : one to 
the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one 
to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, 
one to Titus, one to Philemon, and one to the Hebrews. They contain that part of 
ecclesiastical history which immediately follows after what is related in the Acts. 
The principal matter contained in them is the establishment or confirmation of the 
doctrine which Jesus Christ taught his disciples. According as the difficulties which 
raised disputes among the Christians, or the heresies which sprung up in the church 
from the first age of it, required, St. Paul in these epistles clears up and proves all 
matters of faith, and gives excellent rules for morality. His epistles may be con- 
sidered as a commentary on, or an interpretation of, the four books of the Gospel.* 

The chronological succession of the Epistles, according to Prof. Lange, is as follows: 
1. To the Thessalonians. 2. To the Galatians. 3. To the Corinthians. 4. To the 

* In respect to the leading design of the apostolical epistles, Dr. Bloomfield remarks : " That though 
the essential doctrines and precepts of Christianity are to be found in the Gospels, yet a fuller and clearer 
statement of them was necessary, considering the altered state of things to that which existed during our 
Saviour's life-time ; and especially afcer the uprise of serious corruptions and dangerous errors, originating 
partly in misconception, but which required to be checked by a more explicit, and yet equally authoritative 
revelation. Now this was done by St. Paul and the other writers of the Epistles. Consequently, though 
they were written for the immediate purpose of refuting heresies, arising from a mixture of Christianity 
with Judaism or Gentilism, of repressing corruptions, reforming abuses, and composing schisms and differ- 
ences, yet, in point of fact, they became, and were avowedly, commentaries on the doctrines of Christ, as 
delivered in the Gospels ; and though originally intended for particular Christian societies, yet are adapted 
to the instruction of Christians in all ages." Principles are involved, which are our surest guides on all 
points relating to church liberty, especially as to abstaining from things innocent in themselves, if likely to 
give offence to scrupulous brethren. — Ed. 



HISTORY OF THE BIBLE. 13 

Romans. 5. The epistle of James. 6. To the Ephesians. 7. To the Philippians. 8. 
To the Hebrews. 9. The first epistle of Peter. 10. The first to Timothy. 11. To 
Titus. 12. The second to Timothy. 13. The second of Peter. 14. The epistle of 
Jude. 15. The three epistles of John. As it respects the date of these apostolic 
epistles, it is very generally agreed that they were written between the years A. D. 
54 and 68, excepting those of John, written probably between the years 96 and 100.* 

It has sometimes occurred to the minds of many well-disposed persons, that it 
would have been better for Christianity had there never been any other record of its 
origin and doctrines than the writings of Matthew, Mark, Luke, and John. But, 
however plain and satisfactory the histories of these evangelists may be, and how- 
ever little they admit of controversy, it has to be remembered that it required the 
strong arguments and illustrations brought forward in the epistles, by Paul and 
Dthers, to combat the sophistry of the Greeks, and the self-sufficient philosophies of 
other races of man. Paul, the chief of the epistle writers, who became a Christian 
by conversion after Christ had departed from the earth, is the great champion of the 
faith, and exposes, in strong and dauntless language, the hidden depravities of the 
human heart ; so that where the affecting discourses and sufferings of the Messiah 
fail to convert and convince, the reasoning of this great writer is calculated to silence 
and subdue those who stubbornly resist the benignant influence of the Christian faith. 

The first division of the Scriptures, as already mentioned, is into the Old and New 
Testaments. The New belongs to the Christians, but the Old was received from the 
Tews ; and it is from them, therefore, that we must learn what the number of the 
books of it originally was, and everything else relating to this most ancient and in- 
teresting production. 

The celebrated Jewish writers, Josephus and Philo, reckon two and twenty canoni- 
cal books in the Old Testament, which is the number of the letters in the Hebrew 
alphabet : and to make out this, they join the book of Ruth to that of Judges, and 
the Lamentations of Jeremiah to the book of his Prophecies. But other Jewish doc- 
tors divide the book of Ruth from that of Judges, and, making likewise a separate 
Dook of the Lamentations of Jeremiah, they reckon four and twenty books in all. In 
order to accommodate this number to that of the letters of the alphabet, they repeat 
the letter yod three times, as they say, in honor to the great name of God Jehovah, 
of which yod is the first letter; and in Chaldee, three yods together were used to 
express this adorable name : but as the modern Jews thought this savored too much 
of what Christians call the Trinity, they use only two yods for this purpose. St. 
Jerome is of opinion that St. John had this division of the Hebrew scriptures in 
view, when in his Revelation he speaks of the four and twenty elders who paid 
adoration to the Lamb of God. 

The Jews divide the whole of these books into three classes, namely, the Law, the 
Prophets, and the Hagiographa or Holy Writings, which last division includes more 
particularly the poetical parts; and some are of opinion that Jesus Christ alludes to 
this division of the Scriptures, when he says that " all things must be fulfilled that 
were written in the law of Moses, and in the prophets, and in the psalms, concerning" 
him. For the book of Psalms, they understand all the books of the third class. The 
LaAV comprehends the Pentateuch; that is, Genesis, Exodus, Leviticus, Numbers, 
and Deuteronomv. The Prophetical books are eight, viz: (1) Joshua, (2) Judges, 
with Ruth, (3) Samuel, (4) Kings, (5) Isaiah, (6) Jeremiah, (7) Ezekiel, and (8) 
the twelve Lesser Prophets. The first four books of this division are called the For- 
mer Prophets, and the last four the Latter Prophets. The Hagiographa, or Holy 
Writings, are nine, viz: (1) Job, (2) the Psalms, (3) Proverbs, (4) Ecelesiastes, (5) 
The Song of Songs, (6) Daniel, (7) Chronicles, (8) Ezra, with Nehemiah, and (9) 
Esther. The Jews do not put Daniel in the rank of a prophet, although they ac- 
knowledge him to have been a man inspired by God, and whose writings are full of the 
clearest prophecies concerning the time of the Messiah's coming, and what should 

* The apostolic epistles are didactic or catholic. The didactic epistles are those addressed to particular 
churches ; the catholic or general are addressed to the whole church, or to a larger section of it. The 
writings of Paul, for the most part, belong to the former class. They are analyzed or classified by Lange, as 
follows: 1. Eschatological epistles, which treat of the last things. 2. Ecclesiastic epistles, which treat of 
the discipline of the church. 3. Soteriological epistles, which treat of redemption and righteousness by 
faith. 4. Christological epistles, which treat of the person of Christ. 5. Pastoral epistles. The Epistle to 
the Hebrews, that of James, and the three of John, and those of Peter and Jude, are classed as catholic 
epistles.— Ed. 



14 IOTKODUCTION TO THE 

happen to their nation. Jesus Christ, therefore, gives him the name of a Prophet, 
and the Jewish doctors are much puzzled to find out a proper reason for their not 
doing the same. " It is," says Maimonides, "because everything that Daniel wrote 
was not revealed to him when he was awake and had the use of his reason, but in 
the night, and in obscure dreams." But this is a very unsatisfactory account of the 
matter; and others are of opinion that the name of a Prophet was commonly given 
to those only who were of a certain college, and whose business it was to write the 
annals ; and that, therefore, their works were ranked among the prophetical books, 
though they did not contain a single prediction of anything to come, as the books of 
Joshua and Judges ; while, on the contrary, the works of those who were not of 
these colleges of the prophets were not ranked among the prophetical books, although 
they contained true prophecies. 

The Latins agree with the Jews as to the number of the Psalms, which is a hun- 
dred and fifty; but both they and the Greeks divide them differently from the He- 
brews. In the Greek Bible and the Vulgate, or common Latin version, the ninth 
and tenth, according to the Hebrew, make but one psalm ; and therefore, in order to 
make up the number of a hundred and fifty, they divide the hundred and forty- sev- 
enth into two. 

This is the general division of the sacred books among the Jews. But they divide 
the Pentateuch, in particular, into certain paragraphs or sections, which they call 
Parashiuth, and which they subdivide into the Great and Little. A Great section 
contains as much as is to be read in the synagogue in a week. There are in ali fifty- 
four of these, inasmuch as there may be so many weeks in a year ; for the Jews are 
obliged to read all the Pentateuch over once every year, finishing it on the feast of 
tabernacles, and beginning it again on the next sabbath day. In the time of the 
persecution by Antiochus Epiphanes, they also selected fifty-four sections to be read 
out of the Prophets, which have ever since constityted the second lessons in the 
Jewish synagogue-service. The Little sections, which are subdivisions of the 
Greater, are made according to the subjects they treat of; and these Great and Little 
sections are again of two sorts, one of which is called Petucholh, that is, open sec- 
tions ; and the other Sethumoth, that is, close sections. The former commences in 
the Hebrew Bibles always at the beginning of lines, and are marked with three P's if 
it be a great section, and with only one if it be a little section; because P is the first 
letter of the word Petuchoth. Every open section takes its name from its first word; 
and thus the first section in the whole Bible is called Bereshith, which is the first 
word of the Book of Genesis in Hebrew. The close sections begin the middle of a 
line, and are marked with the letter Samech, which is the first letter of the word 
Sethumoth ; if it be a great section it has three Samechs ; if a little section, only 
one. Every great section is also divided again into seven parts, which are read in 
the synagogue by so many different persons. If any priest be present, he begins, and 
a Levite reads after him; and in the choice of the rest, regard is had to their dignity 
and condition. The divisions of the prophetical books already mentioned are read 
jointly with those of Moses, in the same manner. These latter divisions they call 
Haphleroth, a term which signifies, in Hebrew, dismissions ; because after this read- 
ing is over they dismiss the people. 

The Jews call the division of the Holy Scriptures into chapters, Perakim, which 
signifies fragments ; and the division into verses they call Pesukim, a word of nearly 
the same signification as the former. These last are marked out in the Hebrew 
Bibles by two great points at the end of them, called hence Soph-Pasuk, that is, the end 
of the verse. But the division of the Scriptures into chapters and verses, as we now 
have them, is of a much later date. The Psalms, indeed, were always divided as at 
present ; for St. Paul, in his sermon at Antioch in Pisidia, quotes the second Psalm. 
But as to the rest of the Holy Scriptures, the division of them into such cnapters as 
at present, is what the ancients knew nothing of. Some attribute it to Stephen 
Langton, who was archbishop of Canterbury in the reigns of King John and his son 
Henry the Third. But the true author of this invention, as is shown by Dean Pri- 
deaux at great length, was Hugo de Sancto Caro, who, being from a Dominican monk 
advanced to the dignity of a cardinal, and the first of that order that was so, is com- 
monly called Hugo Cardinalis. 

This Cardinal Hugo, who flourished about the year 1240, and died in 1262, had 
labored much in the study of the Holy Scriptures, and made a comment upon the 



HISTORY OF THE BIBLE. 15 

whole of them. The carrying on of tnis work gave him the occasion of invent- 
ing the first concordance that was made of the Scriptures — that is, of the vulgar 
Latin Bible ; for, conceiving that such an index of all the words and phrases in the 
Bible would be of great use for the attaining of a better understanding of it, he pro- 
jected a scheme for the making of such an index, and forthwith set a great number 
of the monks of his order on the collecting of the words under their proper classes 
in every letter of the alphabet, in order to this design ; and, by the help of so many 
hands, he soon brought it to what he intended. This work was afterward much 
improved by those who followed him, especially by Arlottus Thuseus, and Conradus 
Halberstadius, the former a Franciscan and the other a Dominican friar, who both 
lived about the end of the same century. But the whole intention of the work being 
for the easier finding of any word or passage in the Scriptures, to make it answer this 
purpose the cardinal found it necessary, in the first place, to divide the book into sec- 
tions, and the sections into other divisions, that by these he might the better make 
the references, and the more exactly point out in the index where any word or pas- 
sage might be found in the text ; and these sections are the chapters into which the 
Bible has ever since been divided. For, on the publishing of this concordance, the 
usefulness of it being immediately discerned, all were desirous to have it; and, for 
the sake of the use of it, they all divided their bibles as Hugo had done; for the 
references in the concordance being made by these chapters and the subdivisions of 
them, unless their bibles were so divided too, the concordance would be of no use to 
them. And thus this division of the several books of the Bible into chapters had its 
original, which has ever since been made use of in all places and among all people, 
wherever the Bible itself is used in these western parts of the world ; for before this 
there was no division of the books in the vulgar Latin bibles at all. 

But the subdivisions of the chapters were not then by verses as now. Hugo's way 
of subdividing them was by the letters A, B, C, D, E, F, G-, placed in the margin at 
equal distances from one another, according as the chapters were longer or shorter. 
In long chapters all these seven letters were used, in others fewer, as the length of 
the chapters required ; for the subdivision of the chapters by verses, which is now in 
all our bibles, was not introduced into them till some a^es after ; and then it was 
from the Jews that the use of it, as we now have it, took its original on the follow- 
ing occasion. 

About the year 1430, there lived here among the western Jews a famous rabbi, 
called by some Rabbi Mordecai Nathan, by others Rabbi Isaac Nathan, and by many 
by both these names, as if he were first called by one of them, and then, by a change 
of it, by the other. This rabbi being much conversant with the Christians, and 
having frequent disputes with their learned men about religion, he thereby came to 
the knowledge of the great use which they made of the Latin concordance composed 
by Cardinal Hugo, and the benefit which they had from it, in the ready finding of 
anyplace in the Scriptures which they had occasion to consult; which he was so 
much taken with, that he immediately set about making such a concordance to 
the Hebrew Bible for the use of the Jews. He began this. work in the year 1438, 
and finished it in 1445, being seven years in composing it ; and the first publishing of 
it happening about the time when printing was invented, it has since undergone sev- 
eral editions from the press. The Buxtorfs, father and son, bestowed much pains on 
this work; and the edition of it published by them at Basil in 1632 is by far the most 
complete, and has deservedly the reputation of being the best book of the kind that 
is extant. Indeed, it is so useful for the understanding of the Hebrew scriptures, that 
no one who employs his studies in this way can have a better companion; it being 
the best dictionary, as well as the best concordance to them. 

_ In the composing of this book, Rabbi Nathan finding it necessary to follow the same 
division of the Scriptures into chapters which Hugo had made in them, it had the like 
effect as to the Hebrew bibles that Hugo's had as to the Latin, causing the same di- 
visions to be made in all the Hebrew bibles which were afterward either written out 
or printed for common use ; and hence the division into chapters first came into the 
Hebrew bibles. But Nathan, though he followed Hugo in the division into chapters, 
yet did not do so in the division of the chapters by the letters A, B, C, &c, in the 
margin, but introduced a better usage by employing the division that was made by 
verse. This division, as already mentioned, was very ancient ; but it was till now 
without and numbers put to the verses. The numbering, therefore, of the verses in 



16 INTRODUCTION TO THE 

the chapters, and the quoting of the passages- in every chapter by the verses, were 
Rabbi Nathan's invention; in everything else he followed the pattern which Cardinal 
Hugo had set him. But it is to be observed, that he did not number the verses any 
otherwise than by affixing the numerical Hebrew letters in the margin at every fifth 
verse ; and this has been the usage of the Jews in all their Hebrew bibles ever since, 
except that latterly they have also introduced the common figures for numbering the 
intermediate verses between every fifth. Vatalibius soon after published a Latin 
Bible according to this pattern, with the chapters divided into verses, and the verses 
so numbered ; and this example has been followed in all other editions that have 
been since put forth. So that, as the Jews borrowed the division of the books of the 
Holy Scriptures into chapters from the Christians, in like manner the Christians bor- 
rowed that of the chapters into verses from the Jews. But to this day the book of 
the law, which is read by the Jews in their synagogues every sabbath day, has none 
of these distinctions, that is, is not divided into verses as the Bible is. 

The division of the books of Scripture into great and little sections, does, without 
doubt, contribute much to the clearing up of their contents ; and for this reason, as 
well as because they found it practised in the synagogues, the Christians also divided 
the books of the New Testament into what the Greeks call pericopes, that is, sec- 
tions, that they might be read in their order. Each of these sections contained, 
under the same title, all the matters that had any relation to one another, and were 
solemnly read in the churches by the public readers, after the deacons had admon- 
ished the faithful to be attentive to it, crying with a loud voice, "Attendance, Let us 
attend." The name of titles was given to these sections, because each of them had 
its own title. Robert Stephens, the famous printer, who died at Geneva in 1559, 
gets the credit of being the first who made the division of the chapters of the New 
Testament into verses, and for the same reason as Rabbi Nathan had done before 
him as to the Old Testament ; that is, for the sake of a concordance which he was 
then composing for the Greek Testament, and which was afterward printed by Henry 
Stephens, his son, who gives this account of the matter in his preface to the concord- 
ance. Since that time, this division of the whole Bible by chapters and verses, and 
the quoting of all passages in them by the numbers of both, has grown into use 
everywhere among us in these western parts ; so that not only all Latin bibles, but 
all Greek ones also, as well as every other that has been printed in any of the mod- 
ern languages, have followed this division. They who most approve of this division 
of the Bible into chapters and verses, as at present used, agree that a much more 
convenient one might be made; since it often happens that things which ought to be 
separated are joined together, and many things which ought to be joined together 
are divided. 

The respect which the Jews have for the sacred books, and which even degener- 
ates into superstition, is one of the principal of their religious practices. Nothing 
can be added to the care they take in writing them. The books of the ancients were 
• of a different form from ours; they did not consist of several leaves, but of one or 
more skins or parchments sewn together, and fastened at the ends to rollers of wood, 
upon which they were rolled up; so that a book when thus shut up might easily be 
sealed in several places. And such was the book mentioned in the Revelations, 
which St. John says " was sealed with seven seals," and which no one but " the 
Lion of the tribe of Judah could open and explain." 

The Hebrew manuscripts of the Bible are of two kinds— the rolled ones, or those 
used in the synagogues, and the square ones, or those which are to be found in pri- 
vate collections. The rules laid down by the Jews with respect to their manuscripts 
have undoubtedly tended much to preserve the integrity of the text. They are di- 
rected to be written upon parchment, made from the skin of a clean animal, and to 
be tied together with strings of similar substance, or sewn with goat's-hair, which 
has been spun and prepared by a Jewess, [t must be likewise a Jew that writes the 
law, and they are extremely diligent and exact in it, because the least fault in the 
worLd profanes the book. Every skin of parchment is to contain a certain number 
of columns, which are to be of a precise length and breadth, and to contain a certain 
number of words. They are to be written with the purest ink, and no word is to be 
written by heart or with the points; it must be first orally pronounced by the copyist. 
The name of God is directed to be written with the utmost attention and devotion, 
and the transcriber is to wash his pen before he inscribes it on the parchment. If 



HISTORY OF THE BIBLE. 17 

there should chance to be a word with either a deficient or a redundant letter, or 
should any of the prosaic part of the Old Testament be written as verse, or vice 
versa, the manuscript is vitiated. No Hebrew manuscript with any illumination is, 
on any account, admitted into a synagogue, although private individuals are permit- 
ted to have them ornamented for their own use; but in the illustrations, the resem- 
blance of any animal denounced by the Jews as unclean can not be admitted. 
Among the modern Jews, the book of Esther, in particular, is frequently decorated 
with rude figures of various kinds; but with respect to this book, it must be obsetved 
that, owing to its wanting the sacred name of God, it is not held in such repute for 
holiness as the other books are. The manuscripts for private use may be either upon 
parchment, vellum, or paper, and of various sizes. " There is," says Prideaux, " in 
the church of St. Dominic, in Bononia, a copy of the Hebrew Scriptures, .kept with 
a great deal of care, which they pretend to be the original copy written by Ezra him- 
self; and therefore it is there valued at so high a rate, that great sums of money 
have been borrowed W the Bononians upon the pawn of it, and again repaid for its 
redemption. It is written in a very fair character upon a sort of leather, and made 
up in a roll according to the ancient manner; but it having the vowel-points an- 
nexed, and the writing being fresh and fair, without any decay, both these particu- 
lars prove the novelty of that copy. But such forgeries are no uncommon things 
among the papistical sect." 

To open and shut up the roll or book of the law, to hold it, and to raise and show 
it to the people, are three offices, which are sold, and bring in a great deal of 
money. The skins on which the law is written are fastened to two rollers, 
whose ends jut out at the sides, beyond the skins, and are usually adorned with 
silver: and it is by them that they hold the book when they lift it up, and ex- 
hibit it to the congregation; hecause they are forbidden to touch the book itself 
with their hands. All who are in the synagogue kiss it, and they who are not 
near enough to reach it with their mouths, touch the silken cover of it, and then 
kiss their hands, and put the two fingers with which they touched it upon their 
eyes, which they think preserves the sight. They keep it in a cupboard, which 
supplies the place of the ark of the covenant, and they therefore call this cupboard 
Aaron, which is the Hebrew name for the ark; and this is always placed in the 
east end of the synagogue. He who presides chooses any one whom he pleases 
to read and explain the scripture, which was a mark of distinction; as we see in 
the thirteenth chapter of the Acts, where we find the rulers of the synagogue de- 
siring the apostles, when they were in the synagogue, to make a discourse to the 
people. Ordinarily speaking, a priest began, a Levite read on, and at last one of 
the people, whom the president chose, concluded. He who reads stands upright, 
and is not suffered so much as to lean against a wall. Before he begins, he says 
with a loud voice, "Bless ye God;" and the congregation answer, "Blessed be thou. 
my God, blessed be thou for ever;" and when the lesson is ended, the book is 
rolled up, and wrapped in a piece of silk. 

The Jews still retain so great a veneration for the Hebrew tongue, that they do not 
think it lawful to use any other bibles in the synagogues but such as are written in 
that language. This was what enraged them so much against the Hellenistic or 
Graecising Jews, who read the Septuagint Greek version in their synagogues ; and so 
much were they grieved that this version was ever made, that they instituted a fast, 
in which they annually lament this as a misfortune. But because the Hebrew was, 
after the captivity, no longer the vulgar tongue, there was an interpreter in the syna- 
gogues, who explained to the people in the Chaldee, or common tongue, what was 
read to them in the Hebrew. The use they made of the Scriptures, however, gave the 
people at least an imperfect knowledge of the Hebrew language. And thus we see 
the eunuch who is mentioned in the Acts, could read Isaiah, and understand enouch 
of it to form the question which he put to Philip, concerning the passage in the 
prophecy relating to Jesus Christ. 

After having spoken of the books contained in the Bible, and of the divisions ot 
those books which have been used by the Jews and the Christians, both in ancient 
and modern times, it may now be necessary to examine a little into the language in 
which they were written. The Old Testament was originally written in the Hebrew 
tongue; and this language is generally considered as having the best claims to be 
considered the most ancient at present existing in the world, and, perhaps, as the 

2 



18 INTRODUCTION TO THE 

primeval tongue of the human race. By the Hebrew language, therefore, is mean' 
diat which was spoken by Abraham, Isaac, Jacob, and the twelve patriarchs, which 
was afterward preserved among their posterity, and in which Moses wrote, it being 
improbable that he would employ any other language than that which was in use 
among the Jews. 

This language is supposed by some to derive its name from Heber, great-grand- 
son to Shem, whose posterity were denominated Hebrews ; but it is much more 
likely that it received its name from its being the mother-tongue of the descendants 
of Abraham, who were called Hebrews, not because they were descended from He- 
ber, but because Abraham, having received a command from God to leave the coun- 
try where he lived, which was beyond the Euphrates, passed that river, and came 
into the land of Canaan, where the inhabitants of the country gave him the name of 
the Hebrew, that is, one that has passed over ; in the same manner as the French 
call all those that live beyond the mountains, Ultramontanes. 

The reasons that demonstrate the antiquity of the Hebrew tongue are many. In 
the first place, the names which the Scripture explains are therein drawn from He- 
brew roots. It was thus that the first man was called Adam, because he had been 
formed out of the ground, which in Hebrew is called Adamah. The first woman , 
was called Eve, because she was the origin of life to all, evach in Hebrew signifying 
to live. The name of Cain, which comes from Canah, signifying to acquire, or get, 
alludes to what Eve said when he was born: "I have got a man from the Lord." 
The explanation of these names is not to be found in any language but the Hebrew : 
and as this relation between names and things does not occur in any other language, 
it is in it alone that we can see the reasons why the first human beings were so called. 

The names of an immense number of people, also, who are descended from the 
Hebrews, show the antiquity both of the nation and the language. The Assurians, 
for instance, derive their name from Ashur, the Elamites from Elam, the Arameans from 
Aram, the Lydians from Lud, the Medes from Madai, and the Ionians from Javan, 
who are all traced in the Hebrew bible to Shem, Ham, and Japhet. These names 
have no signification in any language but the Hebrew, which shows that they are 
derived thence, as are also the ancient names of the pagan deities ; to which we must 
add the remark which several learned men have made, namely, that there is no 
language in which some remains of the Hebrew are not to be found. 

A very apposite example, in allusion to the meaning of proper names in Hebrew, 
is to be found in the Book of Ruth, toward the end of the first chapter, where it is 
said, "And the whole town was in commotion abo&t them: and the women said, Is 
this Naomi ? And she said, Call me not Naomi (which means Delightful) ; call me 
Marah (which means Bitter) ; for the Almighty (Emer) hath caused bitterness ex- 
ceedingly to me. I went away full, and Jehovah hath caused me to return empty; 
wherefore then do ye call me Naomi, since Jehovah hath brought affliction on me, 
and the Almighty hath caused evil to befall me ?" 

Thus we see that in Hebrew, as well as in most of the oriental languages, all 
proper names are significant words ; and this is found to be the case also among 
many of the nations of Africa. This circumstance has a great effect in increasing the 
energy of the diction in these tongues; for it not unfrequently happens, as in the case 
of Naomi, that the speaker or writer, in addressing a person by his name, makes use 
of it at the same time as a word of ordinary signification, to express something 
in the inward disposition or the outward circumstances of the possessor. Instances 
of this occur in almost every page of the Hebrew scriptures; and, as may readily be 
supposed, it is impossible in such cases, for any common translation to do justice to 
the energy of the original. We have a very remarkable example of this in the 
twenty-fifth chapter of 1 Samuel, at the twenty-fifth verse, in which Abigail, 
speaking of her husband Nabal, says to David: "Let not my lord set. his mind at 
all now toward the man of Belial (that is, worthless), this same person, Nabal 
(which means a scoundrel) ; for like his name so is he; Nabal is his name, and Ne- 
belah (that is, vileness) is with him." 

In speaking of the meaning of proper names, however, the most extraordinary ex- 
ample, perhaps, that can be produced from any book, either ancient or modern, is the 
following, which is to be found in the fifth chapter of Genesis : the names of the ten 
antediluvian patriarchs, from Adam to Noah inclusive, are there given ; and when 
these ten names are literally translated, and placed in the order in which they occur 



HISTORY OF THE BIBLE. 19 

they form altogether the following very remarkable sentence in English : man, ap- 
pointed, miserable, lamenting, the God of glory, shall descend, to instruct, his dealh 
sends to the afflicted, consolation ! 

We need not be surprised, therefore, at what is mentioned in the Spectator (No. 
221), of a certain rabbinical divine having taken the first three of these names as the 
subjeet of his discourse, forming thus the text of a regular sermon. " We had a 
rabbinical divine in England," says Addison, " who was chaplain to the earl of Essex 
in Queen Elizabeth's time, that had an admirable head for secrets of this nature. 
Upon his taking the doctor of divinity's degree, he preached before the university of 
Cambridge upon the first verse of the first chapter of the First Book of Chronicles, 
'in which,' says he, 'you have the three following words: 'Adam, Sheth, Enosh.' 

" He divided this short text into many parts, and by discovering several mysteries 
in each word, made a most learned and elaborate discourse. The name of this pro- 
found preacher was Dr. Alabaster, of whom the reader may find a more particular 
account in Dr. Fuller's Book of English Worthies." 

It is evident, that although this matter appeared ridiculous enough in Addison's 
eyes, so as to furnish him with a theme for a very amusing paper, yet, on considering 
attentively the meaning of the original words here used as proper names, a great deal 
of very sound doctrine might be elicited by a subtile divine, even from such an ap- 
parently insignificant text. 

In the same way the names of animals in Hebrew are found to be words expressive 
of their qualities, which gives support to the idea that this was the language which 
Adam used when he gave them their names ; as we find recorded in the second 
chapter of Genesis, at the 19th verse: "And Jehovah God formed out of the ground 
every beast of the field, and he formed also every fowl of the heavens ; and he brought 
them unto Adam to see what he would call them, and whatever Adam called it— 
the living creature — it is its name." 

Some of the names of animals in Hebrew are still found to be clearly descriptive 
of their qualities, and therefore in regard to what animal is intended there can in 
such cases be no dispute. But with respect to some others the matter is not so plain, 
as, from the root not being now found in the language, the ideal meaning of the 
name can not be so readily ascertained : and hence the eleventh chapter of Leviticus, 
in which the names of certain clean and unclean animals are enumerated, presents 
difficulties to a translator of no ordinary description. 

There is, perhaps, no language in the world so easily reduced to its original ele- 
ments as the Hebrew. As Wilson has well expressed it, " We descend from words 
to their element; and the accurate knowledge of letters is the principal part of He- 
brew grammar. Its flexion nearly approaches that of the modern languages, par- 
ticularly the English. The relations and dependances of nouns are not distinguished 
by terminations, or cases, but by particles or prepositions prefixed. The persons, 
moods, or tenses, of verbs are not marked by the changes of their last syllables, but 
by means of letters of a particular order, which sometimes appear in the middle, 
sometimes in the beginning, and sometimes in the end of the original word." In 
fact the structure of the Hebrew language is peculiarly favorable for the expression 
of energy and sublimity. The words, as is well known, are remarkable for short- 
ness, the greater part consisting of not more than two, three, or four letters ; few 
words have more than ten letters, and those that consist of that number are not 
many. The sentences are also for the most part short, and are quite free from that 
complexity which is apt to embarrass the reader when perusing even the best authors 
of Greece and Rome. The idiom of any language consists in the order of the words ; 
but it is well known that, in this respect, the Greek and Latin tongues are extremely 
capricious, the words being arranged in them not in the order of the understanding, 
but of the ear, according to the sound rather than the sense. The Greek and Roman 
writers place the emphatic words in whatever order the sentence can be made to run 
most musically, though the sense be suspended till the speaker or reader come to 
the and ; and hence the need of so many flexions and syntax-rules for a learner to 
arrange them to find out the meaning. Yet even for this purpose more declensions 
than one were not necessary ; nor more tenses than three, a past, a present, and a 
future. 

From this mass of perplexity the Hebrew language is entirely free. Its original 
words, called roots consist of a proper number of letters, commonly three, the fewest 



20 INTRODUCTION TO THE 

that make a perfect number ; and they express an action finished or expressed by a 
single agent. It has a proper number of voices, that is, active, passive, and medial — and 
only the tenses that are in nature. Its primitive words are more sentimental and 
scientific than sonorous; and they express original ideas, being definitions of things 
descriptive of their natures. 

The Hebrew, Greek, and Latin, and such as are immediately derived from them, 
or constructed on their model, are the only languages that are formed on a regular 
artificial plan ; and all other tongues of which we know anything, except perhaps the 
Persian and the Sanscrit, must be considered in comparison as mere gibberish, being 
quite rude in their original formation; nor is it possible to reduce them to another 
state, without wholly metamorphosing them. That which was never the language 
of a cultivated, learned people, and in which there are no literary works of taste, can 
not be a polished language, although it may have been the language of a civilized 
nation, or of a court, if they were only an illiterate people. In a word, all languages 
that have a concourse of consonants, or silent letters, are rude in their writing or 
pronunciation, whatever their structure may be. The Greek and Latin are free from 
the latter fault, and the Hebrew from both. "As Solomon possessed the most wis- 
dom and knowledge," says Mr. Ray, "and treated all subjects of natural philosophy, 
fee, and his court being the most splendid and elegant, as people came to it from all 
nations, and greatly admired it, the Hebrew must be a copious, elegant language ; and 
its structure is invariable, being the same in Moses and Malachi, at a thousand years 1 
distance." In speaking of the genius of a language, indeed, which is its force, vigor, 
or energy, the Hebrew, may, without doubt, be said to excel all. 

It. is evident therefore that if, as Longinus observes, " saying the greatest things in 
the fewest words" be essential to simplicity and energy in discourse, the Hebrew is 
the best language in the world for the purpose. In it we have no superfluous parts 
of a sentence in words, or even in letters. A Hebrew writer conveys his meaning 
without circumlocution; for, although he were inclined, he would be unable to ac- 
complish it, because the language is quite unsuitable in its nature for being employed 
in any such way; and therefore if an author's subject be good, even although he 
should possess but little genius, he will find no great difficulty to clothe his ideas in 
sublime and energetic language, if he write in Hebrew.* 

Such is the simple nature of the formation of this primitive language, and which 
seems, at the same time, to entitle it more to the claim of being a philosophical 
tongue than, perhaps, any other in the world. It is remarkable that the structure 
of this very ancient language approaches closely to that of the English, and other 
modern tongues, as the relations and dependances of nouns, according to what has 
been already remarked, are not distinguished by terminations, or cases, as in Greek 
and Latin, but by particles or prepositions (or little words) prefixed, and which are, 
at the same time, conjoined with the noun, as if they were a part of it. 

The advantages which the Hebrew language possesses, above all others, in the 
simplicity of its formation — its remarkable originality, in that it borrows from no 
language, while almost all others borrow from it — as also the ideality which is found 
to pervade its roots or primitive words — have all been considered as entitling it to 
higher claims in the consideration of philosophers, than any other language in the 
world, either ancient or modern. These notions have been carried to such a length, 
indeed, by some learned men, that they gave rise to an entirely new school of 
philosophy, generally known by the designation of the Hutchinsonian ; the disciples 
of which are remarkable as being opposed in many things to the Newtonian system, 
and as being possessed with the belief that in the Hebrew language, and in it alone, 
are to be found the germes of all true philosophy. 



INTEGRITY OF THE TEXT. 

The sacred books which were written, as we have seen, in Hebrew, the language 
of the patriarchs, have been preserved down to our days without any corruption ; and 

* The Bible was composed, says Prof. Lange, in the two leading languages of antiquity, which reflect the 
greatest contrast in the intellectual world. The Hebrew tongue may be characterized as the most unstudied 
and child-like, as the deepest, purest, and most direct language of spiritual experiences; while the Greek is 
the most cultivated, refined, and philosophical expression of intellectual life.— Ed. 



HISTORY OF THE BIBLE. 21 

the same judgment may also be formed of those other books of Scripture which have 
been since written in Greek. But before proving the purity and integrity of these 
original texts, it may be necessary to remove a prejudice which may arise from the 
variety of different readings that are found in the manuscript and printed copies of 
the Bible. 

The different manner in which some passages are expressed in different manu- 
scripts, together with the omission or insertion of a word, or of a clause, constitute 
what are called various readings. This was occasioned by the oversights or mistakes 
of transcribers, who deviated from the copy before them, these persons not being, as 
some have supposed, supernaturally guarded against the possibility of error; and a 
mistake in one copy would, of course, be propagated through alJ that were taken 
from it, each of which copies might likewise have peculiar faults of its own, so that 
various readings would thus be increased in proportion to the number of transcripts 
that were made. Besides actual oversights, transcribers might have occasioned 
various readings by substituting, through ignorance, one word, or even letter, in place 
of another; they might have mistaken the line on which the copy before them was 
written, for part of a letter, or they might have mistaken the lower stroke of a letter 
for the line, and thus have altered "the reading ; at the same time they were unwilling 
to correct such mistakes as they detected, lest their pages should appear blotted or 
defaced; and thus they sacrificed the correctness of their copy to its fair appearance. 
Copyers, seem not unfrequently, to have added letters to the last word in their lines, 
in order to preserve them even, and marginal notes have been sometimes introduced 
into the text. These different circumstances, as well as others with which we may 
not be acquainted, did no doubt contribute very much to produce and multiply mis- 
takes and variations in the manuscripts of the Hebrew scriptures. This language is 
more susceptible of corruption, and any alteration would be more detrimental in it 
than in others. In English, if a letter be omitted, or altered, the mistake can be 
easily corrected, because the word thus corrupted may have no meaning ; but in He- 
brew, almost every combination of the letters forms a new word, so that an alteration 
of even one letter of any description is likely to produce a new word and a new mean- 
ing. Thus putting all alterations made knowingly— for the purpose of corrupting the 
text, out of the question — we must allow that from these circumstances connected 
with the transcribing, some errata may have found their way into it, and that the 
sacred Scriptures have in this case suffered the fate of other productions of antiquity. 

When we have collected all the differences that are found in manuscripts of the 
original text, and have selected from them what are really various readings, we are 
able to determine, from the number and authority of the manuscripts, with tolerable 
correctness, what is the genuine reading. Beside the authority of the manuscript, we 
must also be guided in determining the true reading by the scope of the passage, by 
the interpretations and quotations of ancient writers, by the old versions, and not un- 
frequently by Scripture itself; for similar or parallel passages will often be found 
useful for this purpose. When all these things are considered, it will seldom happen 
that the true reading of a passage will be doubtful ; yet should it continue so, either 
reading may contain a truth, though certainly both can not be authentic, and in a 
theological point of view, either of them may be followed without involving a doc- 
trinal error; and in such a case, the common reading should not be relinquished. 

To a person who has not considered the subject closely, it may appear sufficient to 
overthrow the authority of the text, that no less than thirty thousand various readings 
of the scriptures of the Old and New Testaments have been discovered. But when 
these are examined closely, and all that are not properly various readings are rejected, 
the number will be considerably diminished ; from these again let all be deducted 
which make no alteration in the several passages to which they refer, and the reduc- 
tion will be much greater ; and out of the remainder there are none found that can 
invalidate the authority of those doctrines that have been esteemed fundamental, or 
that can shake a single portion of that internal evidence whereby the divine origin of 
the Scriptures is supported ; so that the friends of revelation had no grounds for the 
alarm they felt at the time wheh the subject of various readings began to be discussed. 
These observations apply strongly to the New Testament, which, as it has been 
transcribed more frequently, and probably by less skilful transcribers than the Old, 
has, in proportion, many more various readings. Respecting these, however, it has 
been said, that " all the omissions of the ancient manuscripts put together, would not 



22 INTRODUCTION TO THE 

countenance the omission of any essential doctrine of the gospel, relative to faith or 
morals ; and all the additions countenanced by the whole mass of manuscripts already 
collated, do not introduce a single point essential either to faith or morals, beyond 
what may be found in the Complutensian or Elzevir editions.* 

The manner in which the original text of the Scriptures, particularly the He- 
brew, has been preserved free from all material corruption, and handed down pure 
through such a long succession of ages, may now form the subject of our especial con- 
sideration. 

It has been supposed by many that the Christian fathers accused the Jews of cor- 
rupting the text ; but from an examination of such passages as seem to imply this, it 
appears that they spoke not of corrupting the text, but of adopting unfaithful transla- 
tions. Justin Martyr, one of the most celebrated of the Christian fathers, defends the 
Jews very well as to this point, and proves that they have not corrupted the Scrip- 
tures: and it is past doubt they have not; for, as St. Jerome observes, before the 
birth of Jesus Christ they had certainly made no malicious alterations in them. If 
they had done so, our Saviour and his apostles, who cast so many reproaches upon 
the scribes and Pharisees, would not have passed over in silence so great a crime. 
To suppose such a thing, indeed, were to know little of the attachment of the Jews 
for the Scriptures. Josephus and Philo assure us that they would have undergone all 
sorts of torments rather than have taken a letter from the Scripture, or altered a word 
in it. A copy which had only one fault in it was by them thought polluted, and was 
not suffered to be kept above thirty days ; and one that had four faults was ordered 
to be hid in the earth. In the Babylonian Talmud it is laid down as a regulation, 
that " the books of the law which have been written by a heretic, a traitor, one who 
is a stranger to the Jewish religion, an idolatrous minister — by which they mean 
a monk— a slave, a woman, one under age, a Cuthsean, or Christian, or an apostate 
Israelite, are unlawful." 

" This," says St. Augustine, " is a most visible effect of the providence of God over 
his church. It pleased him that the Jews should be our librarians ; that, when the 
Pagans reject the oracles of the ancient prophets concerning Jesus Christ, which we 
quote against them as being invented by us, we might refer them to the enemies of 
our religion, who will show them in their books the same prophecies which we quote 
against them." 

The class of Jewish doctors called Massorites were grammarians, who engaged 
with peculiar ardor in the revisal of the Hebrew scriptures. The Massoritic notes 
and criticisms relate to the verses, words, letters, vowel-points, and accents. All the 
verses of each book and of each section are numbered, and the amount placed at the 
end of each in numerical letters, or in some symbolical word formed out of them; the 
middle verse of each book is also marked, and even the very letters are numbered : 
and all this is done to preserve the text from any alteration, by either fraud or neg- 
ligence. For instance, Bereshith, or Genesis, is marked as containing 1,534 verses, 
and the middle one is at — " And by thy sword thou shah live" (xxvii. 40). The lines 
are 4,395 ; its columns are 43, and its chapters 50. The number of its words is 27,713, 
and its letters are 78,100. The Massoritic notes, or Massorah, as the work is called, 
contain also observations on the words and letters of the verses ; for instance, how 
many verses end with the letter samech ; how many there are in which the same 
word is repeated twice or thrice ; and other remarks of a similar nature. 

It seems now generally agreed upon that the Massorites of Tiberias, during the 
fourth century of the Christian era, w r ere the inventors of the system of the vowel- 
points and accents in the Hebrew Bible ; and although they multiply them very un- 
necessarily, it must be allowed that this is the most useful of their works. From the 
points we learn how the text was read in their time, as we know they were guided 
in affixing them by the mode of reading which then prevailed, and which they sup- 
posed to have been traditionally conveyed down from the sacred writers. 

The Massoritic notes were at first written in separate rolls, but they are now 
usually placed in the margin, or at the top and bottom of the page in printed copies. 
Many opinions are entertained about the authors of them ; some think they were be- 
gun by Moses ; others regard them as the work of Ezra and the members of the great 
synagogue, among whom were the later prophets ; while others refer them entirely 
to the rabbins of Tiberias, who are usually styled the Massorites, and suppose that 

* Vide Dr. Adam Clarke's Tract on the Editions of the New Testament, and also the Critical Editions of 
ihe New Testament, by Tichendorf, Dr. Henry Alford, and Dr. S. P. Tregelles. — Ed. 



HISTORY OF THE BIBLE. 23 

they commenced this system, which was augmented and continued at different times 
by various authors, so that it was not the work of one man, nor of one age. It is not 
improbable that these notes were begun about the time of the Maccabees, when the 
Pharisees, who were called the masters of tradition, first began to make their obser- 
vations on the letter of the law though they were regardless of its spirit. They might 
have commenced by numbering first the verses, next the words and letters; and then, 
when the vowel-points were added, others continued the system by making observa- 
tions on them. On the whole, then it appears that what is called the Massorah 
is entitled to no greater reverence or attention than may be claimed by any other 
human compilation ; but, at the same time, it must be allowed that it has preserved 
the Hebrew text from the time it was formed, and conveyed it to us as perfect as 
any ancient work could be given. 

The various readings given in the Hebrew Bibles, and which are technically de- 
nominated by the Jews the Keri and Cetib, are not to be ascribed to Moses or the 
prophets, for it can not be supposed that inspired writers were ignorant of what was 
the true reading of the scripture text. One principal occasion of the notes of the 
Keri and Cetib is, that there are several words which the Jews, either from super- 
stitious reverence or from contempt, are never allowed to pronounce. When they 
meet with them in the text, instead of pronouncing them, they pronounce others that 
are marked by certain vowels or consonants in the margin. The chief of these is the 
great name of God Jehovah, instead of which they always read Adonai, Lord, or 
Elohun, God. This is the word called Tetragrammaton, or the ineffable name of 
God, corisisting of the four letters, Yod, He, Wau, He. The people were not suffered 
to pronounce it ; the high-priest alone had that privilege, and that only in the temple 
once a year, when he blessed the people on the great day of atonement ; and hence it 
is, that, as this holy name has not been pronounced since the destruction of the tem- 
ple, its true pronunciation is now lost. Galatinus, in the sixteenth century, was the 
first who thought fit to say, that it ought to be pronounced Jehovah; " which did not 
happen," says Pere l'Amy, " without a very particular providence of God, who was 
pleased, that when the Jews lost the temple in which the true God was worshipped, 
they should at the same time lose the true pronunciation of his august name. It hap- 
pened, I say, because, being no longer willing to be their God (for the destruction of 
the temple was an authentic testimony of the divorce which he gave them), he would 
not leave them the power of so much as pronouncing his name."* 

Joseph us, himself a priest, says it was unlawful for him to speak of the name 
whereby God was made known to Moses; and if it be true that the pronunciation of 
it was connected with the temple service, it is not surprising that all trace of it should 
be lost when the temple was destroyed, and when the Jews grew every day more 
superstiticusly afraid of pronouncing it. Leusden, the great orientalist, is said to 
have offered a Jew at Amsterdam a considerable sum of money if he would pronounce 
it only once, but in vain. 

Besides the various readings called the Keri and Cetib, which the Jews admit to 
be the oldest, there are two other kinds of various readings which deserve our notice, 
because they are given in some printed bibles. The first are thos^ of the eastern and 
western Jews; the second, those between the manuscripts of Ben Asher and Ben 
Naphtali. By the eastern Jews we are to understand those of Babylon ; by the west- 
ern, those of Palestine. At Babylon and in Palestine, after the destructionof the city 
and temple, there were famous schools for many ages, and between the learned men 
of these places much rivalship existed; so that each party, by following their own 
copies, gave rise to a collection of various readings, or corrections of the text, whose 
antiquity is acknowledged, though it does not appear exactly at what time it was 
made. 

The other collection is called after the heads of two celebrated schools — Ben Asher, 
at Tiberias, and Ben Naphtali, at Babylon, who were two famous Massorites, that 
lived about the year 1,030, and were "the last of them. Both of these rabbies la- 
bored to produce a correct copy of the Scriptures, and the followers of each corrected 
theirs by that of their master. The variations between them relate to the points, and 
in but one instance is there any difference in the writing of a word ; so that they do 
not affect the integrity of the text. 

What has been said of the integrity of the text of the Old Testament, may be ap- 

* Vide " Apparatus Biblicus, or an Introduction to the Study of the Holy Scriptures." 



24 INTRODUCTION TO THE 

plied also to the New, in so far as it may be charged with corruptions, in conse- 
quence of the negligence of transcribers, as also in consequence of the attempt of 
heretics to make it conform to their erroneous sentiments. Though it must be 
admitted that the New Testament text, by being more frequently transcribed than 
that of the Old, became liable to a greater proportion of various readings, originating 
from the mistakes of the transcribers, yet this very circumstance was likewise a sure 
protection against wilful perversion or corruption ; for in proportion as copies were 
multiplied, the difficulty of effecting a general corruption was increased. No such 
system as that of the Massorites was ever adopted to preserve the purity of the New 
Testament text ; but we have it in our power to use various means for ascertaining 
what is the true reading of the text, without having recourse to such a plan as that 
of the Massorah ; and concordances, which are now brought to an uncommon degree 
of perfection, are of great use in preserving it from corruption ; in fact, the single one 
of Buxtorf has done more toward fixing the genuine reading, and pointing out the 
true meaning of Scripture, than the entire body of the Massoritic notes. We have 
the consent of the church, in all ages and countries, to prove our copies of the New 
Testament scriptures authentic, and the authenticity of the Hebrew text is confirmed 
by Christ and his apostles ; and, in concluding this part of the subject, it may be re- 
marked, that the general integrity of the Hebrew text receives additional confirma- 
tion from the ancient versions, as will more fully appear hereafter. 



ANCIENT VERSIONS. 

Originally there was but one version of the Scriptures ; but a schism of a. remark 
able nature which broke out between the Jews and the Samaritans, was the cause 
of producing another version ; and of this, and those which followed, we are now 
about to speak. The Second Book of Kings furnishes us with the history of this 
schism, which, it will be recollected, was caused by the setting up of certain golden 
calves to be worshipped at Dan, in Bethel, by Jeroboam. Omri hence built Samaria., 
and made it the capital of his kingdom, and thus was the separation between Judah 
and Israel rendered complete. Samaria was, at first, only the name of a city, but 
afterward it became that of a province. It contained the tribe of Ephraim, and the 
half-tribe of Manasseh, which was on this side Jordan; so that it was to the north 
of Judea, and between the Great sea, Galilee, and Jordan ; and there was, therefore, 
no going from Galilee to Jerusalem without passing through this province. The cap- 
ital of the district, subsequent to the captivity, was Sichem, afterward called Neapo- 
lis, or Naplous, which was situated between the mountains Gerizim and Ebal. 

In the reign of Hezekiah, king of Judah, Samaria was taken by Shalmanezer, and 
the ten tribes were carried into captivity. Some years after, Esarhaddon sent the 
Cutheans to supply the place of the Jews, and to inhabit Samaria ; and these people, 
who knew not the true God, but continued their idolatrous practices, and burnt their 
children in the fire to Moloch, were punished for their idolatry with lions, which 
made great havoc among them. For this reason, at their request, Esarhaddon sent 
some of those priests who had been carried into captivity, to instruct them, and teach 
them the worship of the true God. They did not embrace it with purity, however, 
but mixed the remains of paganism with their religion; for which reason, in the 
writings of the Jewish rabbies, they are denominated, in scorn, " The proselytes of 
the lions;" because it was through fear of them that they mixed the worship of the 
Creator with that of their idols. Nevertheless, when Manasses, the son of Jaddus, 
the high-priest of the Jews, had built the temple on Mount Gerizim, the Samaritans 
then retained their old superstitions no longer, but always contended that their tem- 
ple was more holy than that of Jerusalem; inferring from the ark's having been a 
long time at Shiloh, near Ephraim, that the worship of God had rather begun in 
their country than in Jerusalem. According to Josephus, they claimed kindred with 
the Jews in their prosperity, but renounced all connexion with them when they weie 
under persecution. From" John's gospel we learn, that when the Messiah was on 
the earth, the Samaritans, who received no part of the Old Testament except' the 
Pentateuch, had lost all tradition of the revolt and subsequent captivity of the ten 
tribes : thev considered themselves descended from the stock of Israel, claimed Jacob 



HISTORY OF THE BIBLE. 25 

for their father, and contended that the " holy mountain" was in the portion assigned 
to them by Joshua. 

There was no particular enmity between the two nations until the lime of Ezra. 
Incensed by the opposition they gave to the building of the temple, from the time 
their assistance was refused, he is said to have solemnly excommunicated them; and 
hence arose that enmity, which was carried to such a height that " the Jews had no 
dealings with the Samaritans ;" and, from Ezra's time, Samaria became a refuge for 
the malcontent Jews. Ptolemy Lagos carried numbers, both of the Samaritans and 
of the Jews, into Egypt, where a fierce contest took place between them respecting 
the sanctity of their temples, each party insisting that theirs stood on the holy mount. 
The point was discussed publicly in presence of the king, and the Samaritan advo- 
cates, failing in their proof, were put to death. In the year 109 before Christ, John 
Hyrcanus destroyed the city and temple of the Samaritans, and, though afterward, 
viz., in the year 25 before Christ, King Herod built them a city and temple, they stilt 
continued to worship on Mount Gerizim. In the twelfth century, Benjamin of Tu- 
dela found some remains of these people in that country, where they are still to be 
found. During the revolt of the Jews, the Samaritans continued in their subjection 
to the Romans ; and since that period they have always remained subject to the dif- 
ferent pow r ers who have been in possession of that and the neighboring countries. 

It is supposed that the present Hebrew character was first adopted from the Chal- 
deans by Ezra, at the time when, after the return of the Jew^s from Babylon, he col- 
lected the Scriptures, and formed the entire canon. As the people were familiarized 
with the Chaldee, he used that character in transcribing the Old Testament. What 
is now called the Samaritan, was the character used by Moses and the prophets ; 
and Ezra relinquished it to the Samaritans, it is said, in order to render the separation 
between them and the Jews more complete. Since that time, the Jews have used 
the character we call the Hebrew, and the Samaritans have retained the others. 

The value of the Samaritan Pentateuch is very great ; for, where its text accords 
with the Hebrew text, it confirms it most decidedly; because, as the Jews and Sa- 
maritans were such inveterate enemies, there never could have been any designed 
corruption effected by them both. It frequently confirms, and sometimes corrects, 
the reading of the HebreAv in important places ; and it overturns all that system of 
rabbinical trifling, by which mysterious knowledge is said to be communicated 
through the shape and positions of certain letters, or certain words, which they pre- 
tend Moses learned from God, because such things can not be applied to its characters. 

As the Samaritans do not understand the Hebrew text, although in the character 
of their own language, they have found it necessary to translate it for common use. 
For, as the Jews, after the Babylonish captivity, degenerated in their language from 
the Hebrew to the Babylonish dialect, so the Samaritans did the same, most proba- 
bly, by bringing this dialect out of Assyria with them, when they first came to plant 
in Samaria. Therefore, as the Jews, for the sake of the vulgar among them who 
understood only the common language, were forced to make Chaldee versions of the 
Scriptures, which they called Targums, so the Samaritans, for the same reason, were 
obliged to do the same thing, and to make a version of their Pentateuch into the vul- 
gar Samaritan, which is, most probably, the most ancient translation of the Bible in 
existence. This Samaritan version is not made, like the Chaldee versions among the 
Jews, by way of paraphrase, but by an exact rendering of the text word for word, 
for the "most part without any variation. Being perfectly literal, the same Latin 
translation answers both to it and the Samaritan Pentateuch ; and all the three are 
published in the Paris and London polyglots. 

There were two causes which chiefly conduced to render the Greek language, at 
one time, of almost universal use in the world. The first cause was the conquests 
of Alexander the Great, who was, by nation, a Grecian, king of Macedon, and after- 
ward ruler of the greater part of the then known world. His vast empire, although 
divided, yet subsisted for a great length of time, as his office r s divided it among 
themselves, and reigned in different countries, so that the Greeks still continued to 
have dominion in the world, particularly the Seleucidse, in Syria, and the Ptolomies, 
in Egypt, by which means the Greek language became known and in use, both in Ju- 
dea and Egypt. The other cause of the extent of this language, was the high rep- 
utation the Greeks had acquired for learning and wisdom, which made many people 
desirous of knowing their language, who were not subject to their dominion. 



26 INTRODUCTION TO THE 

This, then, was the language which was made use of to give the Gentiles the first 
knowledge of the Messiah. The Greek version of the Old Testament prepared the 
way for the gospel. The Gentiles read in these books the prophecies which the 
apostles showed had been accomplished in Jesus Christ: and they found, also, thai 
the obstinate incredulity of the Jews had been foretold in them. They could not 
suspect the fidelity of the apostles, because this version of the Scriptures had not 
been made by them ; nor could they accuse the Jews of having altered these books, 
because, as they were, the Jews were condemned in them. Besides, the time at 
which it was made, gave this translation of the Bible a prodigious deal of weight ; 
because, from its having appeared before the birth of Jesus Christ, neither Pagans 
nor Jews could say that the ancient prophecies therein contained had been adapted 
to the circumstances of his life. 

Whoever were the authors of this the first translation of the Scriptures into Greek, 
commonly known by the name of the Seventy, or the Septuagint, and of which the 
Jewish historians, Philo and Josephus, have spoken much, no one doubts that it was 
made long before the time of Jesus Christ; and it is of great authority. Several 
passages of the Old Testament, which are quoted in the New, are taken thence ; 
and, being thus noticed by the writers of the New Testament, from their mode of 
using it, we may infer that it was in general circulation among the apostolic churches. 
All the other ancient versions, likewise, which were publicly read in the different 
churches of the world, the Arabic, the Ethiopic, the Armenian, the Gothic, the Illyr- 
ican, and the ancient Latin, which was in use before St. Jerome's time, were made 
from it ; and, in short, every one of them, except the Syriac, were made from 
that of the Seventy, and to this day the Greek church, and the churches of the 
east, have no other. It is this version that the fathers and doctors of the church 
have explained and commented upon. It was from this version that they drew their 
decisions m matters of faith, and their precepts of morality. It was by this that they 
confuted heresies, and both general and particular councils explained themselves by 
it. Thus, whoever the authors of it were, its authority is great ; and that, upon this 
account only, if no other, that it was made at a time when the Hebrew was a living 
language, and, consequently, more easy to be understood than it is now, when it is 
almost impossible to come at the true understanding of it, otherwise than by the as- 
sistance of the ancient versions. For these reasons, we shall turn our attention, 
somewhat particularly, to the history of this celebrated version. 

Alexander the Great, on his building of the city of Alexandria, in Egypt, brought 
a great, many Jews thither to help to plant the new city ; and Ptolemy Soter, after 
his death, having fixed the seat of his government there, and set his heart much 
upon the enlarging and adorning of it, brought thither many more of this nation 
for the same purpose ; where, having granted to them the same privileges with the 
Macedonians and other Greeks, they soon grew to be a great part of the inhabitants 
of that city. Their continual intercourse with the other citizens, among whom they 
were there mingled, having obliged them to learn and constantly use the Greek lan- 
guage, the same happened to them here, as had happened to them before at Baby- 
lon ; that is, by accustoming themselves to a foreign language, they forgot their own. 
Hence, from their no longer understanding the Hebrew language, in which the Scrip- 
tures had been hitherto first read, nor the Chaldee, in which they were after that in- 
terpreted in every synagogue, they got them translated into Greek for their own use, 
that this version might serve for the same purpose in Alexandria and Egypt, as the 
Chaldee paraphrases afterward did in Jerusalem and Judea. 

After the time of Ezra, the Scriptures were read to the Jews in Hebrew, and in- 
terpreted into the Chaldee language ; but at Alexandria, after the writing of this 
version, it was interpreted to them in Greek, which was afterward done also in all 
other Grecian cities where the Jews became dispersed. 

There are several opinions which modern writers have entertained respecting the 
origin of the septuagint version, but the commonly-received opinion is that enter- 
tained by Bishop Walton, the author of the London polyglot, and is the same which 
is given "in an historical account of the transaction, as related by a Hellenistic Jew, 
who flourished in the time of Ptolemy Philadelphus, king of Egypt. The account 
of the affair, as contained in a book written by the person above mentioned, whose 
name was Aristeas, is as follows : 



HISTORY OF THE BIBLE. 27 

King Ptolemy Philadelphus, having, by the advice of Demetrius Phalerius, caused 
a magnificent library to be erected at Alexandria, and given him the direction of it, 
this philosopher spoke to him of the sacred books of the Jews, as of a work which 
would do honor to his library. The prince, therefore, resolved to have a copy of the 
Jewish law translated into Greek, his own language, and that which was then uni- 
versally understood. For this purpose he sent ambassadors to Jerusalem, to Elea- 
zer, the high-priest, with magnificent presents for the temple. Their instructions 
were, to desire him to give the king a copy of the sacred books, and to send him 
some persons of distinction and learning, who might translate them into Greek. 
Aristeas, who was a chief officer in the king's guards, and a chief man in the king- 
dom of Egypt, was of this embassy; and Eleaze^, who received him with honor, 
was, according to Josephus, the son of Onias the First, the brother of Simon the 
Just, who is mentioned in the apocryphal book called Ecclesiasticus, and grandson to 
Jaddus, who went to meet Alexander the Great, and made him confer favorable terms 
upon the Jews. 

The high-priest consulted with the great council of the nation, called the sanhe- 
drim, in regard to Ptolemy's request, and afterward chose six men out of each tribe — 
seventy-two in all — gave "them a copy of the law, written in letters of gold, upon 
skins curiously fastened together, and sent them into Egypt. The king received them 
favorably, and showed a great deal of respect for the divine books ; he then assigned 
them a residence in the isle of Pharos, about seven furlongs distant from Alexan- 
dria, where they completed the version in seventy-two days. Demetrius caused 
it to be read publicly in the presence of the priests, great men, and all the Jews, 
who were then very numerous at Alexandria, and it was universally applauded ; they 
cried out, with one voice, that the translation was just and faithful; and, in order to 
render it not only authentic, but also unalterable, they made imprecations against those 
who should attempt to make any alteration in it. "When it was read to the king, he 
admired the wisdom of the lawgiver, and commanded the books to be deposited in his 
library, allowing copies to be taken for the use of the Jews ; he then sent back the 
seventy-two elders, after having made them some rich presents. The most magnifi- 
cent of these presents was the freeing of one hundred and twenty thousand Jewish 
captives, whose ransom he paid, and gave them liberty to return into Judea. This 
version soon became common among all the Jews who spoke the Greek language, 
and was read publicly in their synagogues. It is not accurately ascertained in what 
year all this took place ; Walton thinks the opinion which fixes it in the 7th of Ptol- 
emy, and the 278th before Christ, the most probable. 



THE SEPTUAGINT AND VQLGATE. 

It has generally been admitted that the septtlagint, which, as has been explained, 
is so called from the number seventy, or, more properly, seventy-two interpreters, who 
were said to be employed in the formation of it, was the first Greek version of the 
Old Testament. No mention has been made of any that preceded it, and it can not 
be deemed probable that Ptolemy would have taken so much pains to procure a ver- 
sion of the Jewish law, had any other previously existed ; and it is equally improb- 
able he should have been unacquainted with it, had it existed at a time when, with 
the assistance of Demetrius, he was procuring Greek books from every part of the 
world. It is plainly affirmed by Phiio, that before his time the law was not known 
in any language but the original. The acquaintance with Jewish customs and Jew- 
ish history, which many heathen writers, before the reign of Ptolemy, have mani- 
fested, has led many persons to conclude that they must have derived their knowl- 
edge from a Greek version of at least parts of the Old Testament. Yet we may 
account for the knowledge of Jewish customs, &c, which these writers display, with- 
out supposing that they obtained it from any Greek version ; for we have direct evi- 
dence that Aristotle, at least, had intercourse with the Jews, for the purpose of 
gaining information respecting their law ; and as the philosophers were certainly ac- 
quainted with the doctrine of the Gymnosophists and the Druids, who had not anv 
written law, so we may suppose they obtained their knowledge of the Jewish reli- 
gion from personal intercourse with individuals of that nation. 



28 INTRODUCTION TO THE 

At first, it is probable, the law only was translated, for there was no need of the 
otner books in the public worship; no other part of the Scriptures but the law hav- 
ing been in early times read in the synagogues. But afterward, when the reading 
of the prophets also came into use in the synagogues of Judea, in the time of the 
persecution under Antiochus Epiphanes, and the Jews of Alexandria, who in those 
times conformed themselves to the usages of Judea and Jerusalem in all matters of 
religion, were induced hereby to do the same ; this caused a translation of the proph- 
tts also to be there made into the Greek language, in like manner as the law had 
teen before. After this, other persons translated the rest for the private use of the 
same people ; and so that whole version was completed which we now call the sep- 
tuagint ; and after it was thus made, it became of common use among all the 
churches of the Hellenistical Jews, wherever they were dispersed among the Gre- 
cian cities. 

"When the Hebrew language had ceased to be the vulgar tongue, the version of 
the seventij was read in the synagogues, even in Judea itself. It is true, this was 
not universally done; there was a sort of division among the Jews about it ; some 
were for having the Scripture read only in Hebrew, and were therefore called He- 
breics, or Hebraizers ; while others read it in Greek, and were called Hellenists, thai 
is, Grecians, or Grecizers, as has been already observed. As the number of the lat- 
ter was greater than that of the Hebrew-Jews, and the apostles preached most fre- 
quently to them, it is not to be wondered at, as St. Jerome observes, that the passages 
of the Old Testament which are quoted in the New, are sometimes borrowed thence. 
It is thus seen that this version preceded the publication of the gospel; and it has 
been authorized by the use which the apostles made of it, as well as the whole 
church. It seems very evident however, from various passages, as Parkhurst has 
remarked, that the writers of the New Testament, in their citations of the Old, did 
not intend either literally to translate the Hebrew, or to stamp their authority on 
the seventy translation, but only to refer us to the original Scriptures. 

The septuagint version was continued in public use among the Jews for more than 
three hundred years; but as it grew into use among the Christians, it went out of 
credit with the Jews. In the twelfth year of the emperor Adrian, A. D. 128, Aquila, 
a native of Sinope, a city of Pontus, published a new Greek version of the Old Tes- 
tament. This man, who had been a Christian, and afterward became a Jew, is 
supposed to have undertaken this work in opposition to the Christians, not only that 
the seventy might be superseded, but that a new version might be given of those 
passages on which they relied most in their controversies with the Jews. The Hel- 
lenistic Jews received this version, and afterward used it everywhere instead of the 
septuagint; and, therefore, this Greek translation is often made mention of in the 
Talmud, or Compendium of Jewish Doctrines, but the septuagint never. The em- 
peror Justinian published a decree, which is still extant among his institutions, 
whereby he ordained that the Jews might read the Scriptures in their synagogues, 
either in the Greek version of the seventy, or in that of Aquila, or in any other lan- 
guage, according to the country in which they should dwell. But the Jewish doc- 
tors having determined against this, their decrees prevailed against that of ihe empe- 
ror, and, within a little while after, both the septuagint and the version of Aquila 
was rejected by them ; and ever since, the solemn reading of the Scriptures among 
them, in their public assemblies, has been in the Hebrew and Chaldee languages. 
" The Chaldee," says Prideaux, " is used in some of their synagogues even to this 
day, and particularly at Frankfort, in Germany." 

Not long after the time of Aquila, there were two other Greek versions of the Old 
Testament scriptures made ; the first by Theodotion, who lived in the time of Com- 
modus, the Roman emperor, and the other by Symmachus, who flourished a little 
after him, in the reigns of Severus and Caracalla. The former is supposed to have 
belonged to Ephesus, and fell into the heretical errors of Ebion and Marcion, to 
which sect Symmachus also belonged, being by birth a Samaritan, and by profession 
first a Jew, then a Christian, and, lastly, an Ebionite heretic. They both of them 
undertook the making their versions with the same design as Aquila did, though 
not entirely for the same end ; for they all three entered on this work for ihe per- 
verting of the Old Testament scriptures. Aquila, however, did it for the serving of 
the interest of the Jewish religion, the other two for promoting the interest of the 
heretical sect to which they belonged; and all of them wrested the original Scriptures 



HISTORY OF THE BIBLE. 29 

in their versions of them, as much as they could, to make them speak for the differ- 
ent ends which, they proposed. From the circumstances, therefore, under which 
these versions were made, it may be inferred that their authority can not be very 
great, though from the fragments of them which have been collected, we may derive 
considerable assistance in understanding particular portions of the Old Testament. 

In speaking of the ancient versions of the Bible, it must be observed, that there 
are two in the Syriac language: the Old, which is a translation of the Old Testa- 
ment from the Hebrew, and the New, which is a translation of the New Testament 
from the Greek. This last is, beyond contradiction, the most ancient that ever was 
formed in the Christian church. It is that which the Christians in the east, called 
Ma.ronites, make use of in their worship: and they, as well as the other Syrian Chris- 
tians, boast very much of its antiquity ; for they allege that one portion of it was 
made by the command of Solomon, for the use of Hiram, king of Tyre, and the 
other part by the command of Abgarus, king of Edessa. It is certain this version 
was of considerable antiquity, and was in all likelihood made within the first cen- 
tury after Christ, and had for its author some Christian of the Jewish nation that 
was thoroughly skilled in both the Hebrew and Syriac languages ; and as it is among 
the oldest translations that we have of any part of the Scriptures, so it is the best, 
without any exception, that has been made of them by the ancients into any lan- 
guage whatsoever. This last character belongs to it in respect of the New Testa- 
ment, as well as of the Old ; and therefore, of all the ancient versions which are 
now consulted by Christians for the better understanding of the Holy Scriptures, as 
well of the New Testament as of the Old, none can betier serve this end than this 
old Syriac version, when carefully consulted and well understood. To this purpose 
the very nature of the language gives much assistance ; for, it having been the 
mother-tongue of those who wrote the New Testament, and a dialect of that in 
which the Old was first given, many things of both are more happily expressed in 
it through this whole version than can well be done in any other language. 

The languages of princes generally become, in time, the common language of their 
subjects. The conquests of Alexander made the Greek tongue universal; and by 
the same means the Latin tongue extended itself, with the Roman empire, all over 
the world ; so that, at length, there was scarce a nation where, by the help of this 
language, you might not make yourself understood. 

It is not known who was the author of the first Latin version of the Scriptures; 
but St. Augustine, a celebrated bishop of the Latin church, about A. D. 400, tells us 
that there soon appeared a great number of them. " We know them who translated 
the Scriptures into Greek," says he, " and the number of them is not great ; but the 
number of the Latin translators is infinite. When the faith came to be established, 
the first man who found a Greek copy, notwithstanding the little knowledge he had 
of the two languages, boldly undertook a translation of it." From another passage 
of his writings, it has been generally concluded that there was one particular version, 
called " the Italian," in higher estimation than the rest, and which was the author- 
ized version of the Roman churches. However this may be, it is certain the Latin 
church was in want of a version of the Scriptures formed directly from the Hebrew, 
as all the Latin translations in existence at that time had been taken from the sev- 
enty. St. Jerome, who was contemporary with St. Augustine, was in every respect 
best suited, of any of the learned men of that time, to the task of making a new 
translation, which he accordingly undertook. He began by correcting some books of 
the Old Testament in the Latin bible, particularly the version of the Psalms, and 
marked those passages wherein any difference existed between the Latin version, the 
Greek of the seventy, and the Hebrew original. He had early applied himself to 
the study of the Hebrew language, and at different periods had the assistance of five 
Jewish teachers ; he had access also to the works of Origen, who published what is 
called the Hexapla, that is, the Bible in six different languages. From these he must 
have derived considerable assistance in the work he undertook: that of translating 
into Latin all the books of the Old Testament, to which he added a corrected edition 
of the common version of the new. 

This work of St. Jerome is still used in the Roman Catholic church, and is 
known by the name of the Vulgate ; for which some have gone so far as to claim 
the authority and infallibility of an inspired production. At first, however, his ver- 
sion was not generally received ; for although many were pleased with it, because it 



30 INTRODUCTION TO THE 

was moie consonant to the original, and a more literal translation than that of the 
seventy, yet others, and among the rest Augustine, considered it a rash attempt, 
and calculated to diminish the authority of the Greek version. It was approved of 
by the Jews as conformable to their text, and was received into the church gradu- 
ally and by tacit consent, rather than by the sanction of public authority. 

Nevertheless, the Vulgate which we have at present, and which the celebrated 
council of Trent declared to be authentic, is not the pure version of St. Jerome; it 
has in it a great deal of the ancient Italian; but it can not now be discovered by 
whom, or at what time, this mixture was made. Some think that St. Jerome has 
no part at all m the present Vulgate; and it is certain that the Psalms in it are not 
his. Nevertheless, the Latin version comes nearer to the Hebrew, and is more per- 
spicuous, than the Septuagint. Since the time of the council of Trent, namely, in 
1589 and 1592, corrected editions of the Vulgate have been published under the au- 
thority of the popes Sixtus the Fifth and Clement the Eighth. 



MODERN FOREIGN VERSIONS. 

We have seen, by the preceding remarks on this subject, that, at some period prior 
to the promulgation of Christianity, there existed a valuable translation of the Scrip- 
tures into Greek, entitled the Septuagint, or the Seventy, from the number of in- 
dividuals engaged in its arrangement. It has also been shown, that at an early 
period in the history of the Christian church, a Latin translation of the Scriptures was 
found called the Vulgate. These Greek and Latin versions of the Bible did not 
supersede the use of the original Hebrew Scriptures, such being ever preserved by 
the Jews with the most extraordinary care, and generally made use of by them in 
their synagogues, while the Septuagint and Vulgate, from being in more modern lan- 
guages, were in more extensive use among churchmen and the people. The exist- 
ence of these early versions is therefore an incontestable evidence that the Scriptures 
as now found in the original tongues, have not been impaired, interpolated, or abused, 
during the lapse of at least two thousand years. 

Almost all the modern nations of Europe, and part of Asia, have had versions of 
the Scriptures, in whole or in part, taken from other versions, or from the originals. 
Arabic having become the vulgar language of almost all the east, there are several 
versions of the Bible in Arabic, which, besides the Syriac version (which is under- 
stood by the learned alone), are not only used by the Maronites and other Christians 
in Asia, but also by the Jews and Samaritans. About the year 900, Rabbi Saadias 
Gaon, an Arabian Jew, translated the Old Testament, or, at least, the Pentateuch, 
into Arabic. Another Jew of Mauritania translated the Pentateuch, and Erpenius 
printed his work. Risius, a monk of Damascus, translated the New Testament. 
The greater part of these versions were from the Septuagint.* 

The Persians have some manuscript versions of the Bible. Rabbi Jacob Favos, a 
Jew, translated the Pentateuch into Persian, and the Jews printed it at Constan- 
tinople in 1546. This, with the gospels translated by one Simon, a Christian, are 
inserted in the London polyglot ; but these gospels are far from being correctly 
done. There have been several other Persian versions of the Psalms and the New 
Testament executed in modern times, particularly the New Testament by Henry 
Martyn, the celebrated English missionary, translated by him in the city of Shiraz iu 
Persia, and printed at Petersburgh in 1815. 

The Turks have likewise some translations in manuscript of the Bible in their 
language. In 1666, a Turkish New Testament was printed at London, for the pur- 
pose of being dispersed in the east. It is mentioned, that, in 1721, the Grand Signor 
ordered an impression of bibles to be produced at Constantinople, that they might be 
confronted with the Koran, or Bible of the Mohammedans. In the Report of the British 
and Foreign Bible Society for 1815, it is mentioned, that a Turkish translation in 
manuscript of the whole Bible had been discovered in the repositories of the Univer- 
sity of Leyden, where it had remained for a century and a half. The author of this 
translation was by birth a Pole, of the name of Albertus Boboosky, and born in the 

* The Arabic Bible, translated by Dr. Ely Smith, and continued after his death by Dr. Van Dyck, both of 
the Syrian Mission, a mission of the A. B. C. F. M., is now in course of publication by the American Bible 
Society. This is pronounced by the best critics superior to any other Arabic version extant.— Ed 



HISTORY OF THE BIBLE. 31 

beginning of the seventeenth century. While a youth, he was stolen by the Tartars, 
and, being sold to the Turks in Constantinople, he was by them educated in the 
Mohammedan faith. His name was changed to Hali Bey, and when he grew up, he 
was constituted the chief dragoman or translator to Mohammed the Fourth. The 
learning of Hali Bey was considerable. He understood seventeen languages, and he 
is said to have spoken in French, German, and English, like a native. He was par- 
ticularly fond of the English language, and, at the request of the Hon. R. Boyle, 
translated the Church of England Catechism into Turkish. He also composed dif- 
ferent works himself, several of which have been published. His chief work, how- 
ever, is his translation of the whole Bible into the Turkish language, which was 
undertaken at the instigation and under the direction of the famous Levin Warner, 
Dutch ambassador at the court of the sultan at that period ; and the translation 
appears to have been completed about the year 1666, the same year in which Sea- 
man's translation of the New Testament into Turkish was published at Oxford. 

The Armenians have a translation of the Old Testament, done from theSeptuagint, 
by Moses Grammaticus, and two others, about 1400 years ago. In 1666, under the 
direction of an Armenian bishop, it was printed at Amsterdam, corrected or corrupted 
from the Vulgate. Theodorus Patreus procured an impression of an Armenian New 
Testament at Antwerp in 1668, and of the whole Bible in 1690. In 1815, the Ar- 
menian Bible, in quarto, for the accommodation of the Armenian inhabitants of 
Russia, who subscribed liberally for the undertaking, was printed at St. Petersburgh. 
The Armenians are scattered all over Asia. 

The Georgians have the Bible in their ancient language; but that being now 
almost obsolete, and themselves, in general, brutishly ignorant, few of them can 
either read or understand it. There has never been, till lately, but one edition of the 
Georgian Bible; it was printed at Moscow in 1743 in a large folio volume. 

The modern Greeks have recently received the New Testament in their proper 
tongue, which is considerably different from that in which the sacred work was 
originally written. The edition is in the Hellenestic and Romaic dialects, and was 
printed in England under the direction of a society. It has been approved of by the 
the patriarch of the Greek church. 

The Russians have the Bible in their Sclavonic tongue, done from the Greek by 
Cyril, their apostle. It was published in 1581, but being too obscure, Ernest Gluk, 
a Swedish captive, above one hundred years ago, began to form another. He died 
before he finished it. Peter the Great ordered a number of his most learned clergy 
to complete the work ; and it is supposed that the bibles distributed by imperial 
authority about 1722 were of this translation. In the course of two hundred and 
sixty years, from the time when printing was first introduced into Russia, no more 
than twenty-two editions of the Sclavonian Bible had appeared, prior to the year 
1815, consisting of about fifty thousand copies only. 

The most ancient German translation is that of Ulphilas, bishop of the Goths, 
abouj A. D. 360 ; but he left out the Books of Kings, lest they should have excited 
his savage countrymen to war. Toward the end of the 16th century, Junius pro- 
fessed to publish an edition of it, from a manuscript found in the abbey of Verden, 
written in letters of silver. An anonymous version was printed at Nuremberg in 
1477. Between 1521 and 1532, Luther composed his translation, but Michaelis, 
La Croze, and Bayer, think this was not from the Gothic version of Ulphilas, but one 
about 200 years later ; he published it in seven parts, as it was ready. Some persons 
of quality, masters of the German language, revised it. Two catholic versions, the 
one of Eckius on the Old, and Emzer on the New Testament, and another of Ulem- 
bergius, were published to depress the credit of Luther's; but the protestants of Ger- 
many and Switzerland still use it, a little corrected. About 1604, Piscator turned 
the Latin translation of Junius and Tremellius into a kind of German, but too much 
Latinized. About 1 580, Athias published a Hebrew-German translation of the Old 
Testament, for the sake of his Jewish brethren, and Jekuthiel another; but both, 
especially the latter, distorted several texts relative to the Messiah, &c. 

The first Polish version of the Scriptures is ascribed to Hadewich, the wife of 
Jagellon, Duke of Lithuania, who embraced Christianitv A. D. 1390. In 1596, the 
protestants published another, formed on Luther's translation. There were three 
other versions, one by James Wick, a Jesuit, and the other two by Socinians, pub- 
lished in the end of the ICth century. 



32 INTRODUCTION TO THE 

About 1506, the Bohemian Taborites published a Bible in their language, done 
from the Vulgate. In the end of the 16th century, eight Bohemian divines, after a 
careful study of the original languages at Wirtemberg and Basil, published a version 
from the original text. 

In 1534, Olaus and Laurence published a Swedish Bible, done from Luther ^ 
German translation. About 1617, Gustavus Adolpbus ordered some learned men lo 
revise it ; and it has been, since, almost universally followed in that kingdom. The 
translation into the language of Finland is thought to have been done from it. In 
1550, Peter Palladius, and three others, published a Danish version, done from the 
German of Luther; and there are one or two others, as also a version in the Icelandic 
tongue. 

The Flemish or Dutch Bibles, composed by Roman Catholics, are very numerous; 
but the names of the translators are scarcely known, except that of Nicolas Vink, in 
1548. The Calvinists of the Low Countries long used a version done from Luther's; 
but the synod of Dort appointed some learned men to form a new one from the 
originals. It was published in 1637, and is considered very exact. 

Since the Reformation, a vast number of Latin versions of the Bible have been 
made by members of the Romish church. Pagnin the Dominican was the first after 
St. Jerome who translated the Old Testament into Latin from the Hebrew. His 
version was printed at Lyons in 1528. It is very literal, and generally exact. Aria? 
Montanus retouched it, and made it yet more literal. After Pagnin came a crowd of 
interpreters, since the Hebrew language has been more studied. Leo of Judah, who, 
though not a Jew, understood Hebrew extremely well, began one, which has since 
been printed at Zurich ; but death having prevented him from finishing his work. 
Theodorus Bibliander completed it. This is the version which Robert Stephens 
printed with the Vulgate and Vatablus's Notes, without naming the authors of it. Of 
Protestants, Emmanuel Tremillius, who of a Jew became a Christian, and Francis 
Junius, have also given a Latin translation, as also Castalio and Beza. These are 
considered tolerably exact, and have been frequently reprinted. Sebastian Munster 
also published a literal but judicious translation. 

In 1471, an Italian Bible, done from the Vulgate by Nicolas Malerme, a Benedic- 
tine monk, was published at Venice. Anthony Bruccioli published another in 1530 
but the council of Trent prohibited it. The Protestants have two Italian versions — 
the one, which is rather a paraphrase than a translation, by the celebrated Diodati, 
published in 1607, and with corrections in 1641 — the other by Maximus Theophilus, 
and dedicated to the Duke of Tuscany, about 1551. By an order of King James of 
Arragon to burn them, we find there were a number of bibles in Spanish about the 
year 1270, probably the work of the Waldenses. About 1500, a Spanish version 
was published, but the translator's name is unknown. In 1543, Driander published 
his version of the New Testament, and dedicated it to the Emperor Charles the Fifth. 
In 1553, the Jews published their Spanish version of the Old Testament, after 
having long used it in private. Cassiodore, a learned Calvinist, published his Bible 
in 1569, which Cyprian de Valera corrected and republished in 1602. 

Peter de Vaux, chief of the Waldenses, published the first translation of the Bible 
in French about A. D. 1160. Two others were published about the years 1290 and 
1380 ; and in 1550, by order of the Emperor Charles the Fifth, the doctors of Lou- 
vain published another. There are various other French versions, particularly of the 
New Testament ; that of Mons, done from the Vulgate, and published in 1665, with 
the king of Spain and archbishop of Cambray's license, is in a most clear and agree- 
able style. In 1702, F. Simon published "his New Testament, with some literal 
and critical notes, which the bishops of Paris and Meaux quickly condemned. 

There are many French versions of the Bible done by Protestants. Faber's trans- 
lation of the New Testament was printed for those of Piedmont, in 1534. Next year, 
Peter Olivetan's Bible was published at Geneva, and, having been reprinted with the 
corrections of Calvin and others, it is now a work of considerable exactness. After 
seme struggling with the French Protestant clergy, Diodati published his in 1644; 
cut, like his Italian and Latin versions, the translation is too free and paraphrastic. 
Le Clerc published his New Testament at Amsterdam in 1703, with notes mostly 
borrowed from Grotius and Hammond. The states-general prohibited it, as inclining 
to the Sabellian and Socinian heresies. La Cene published another, which shared 
much the same fate, on account of its fancies and errors. 



HISTORY OF THE BIBLE. 33 

The Bible, or at least portions of it, principally by the labors of the missionaries at 
Serampore, are now printed in nearly forty Indian languages, and are also to be found 
in Tartar, in Calmuc, and in Chinese. Upon the whole, out of the 3,061 languages 
which are said to exist in the world, the Bible is now to be found in more than two 
hundred languages. 

ENGLISH VERSIONS. 

It is probable that the inhabitants of Britain, who were first converted to Christi- 
anity by St. Augustine, about the beginning of the seventh century, had some of the 
scripture in their own language. About A. D. 709, Adelm translated the Psalms 
into English Saxon, and other parts of scripture were translated by Eadfrid, a Saxon, 
about the same time. Bede, the first ecclesiastical English historian, who was born 
at Jarrow, on the banks of the Tyne, in 673, commonly denominated the Vener- 
able Bede, made a translation of the Gospels, if not the whole Bible, into his native 
tongue. The whole Bible was translated into the Anglo-Saxon by order of King 
Alfred; and he himself, about A. D. 890, undertook a version of the Psalms, but died 
before it was completed. The next complete translation of the whole Bible, including 
the apocryphal books, was made by John Wickliffe into English from the Latin, and 
appeared between 1360 and 1380. This translation was written, but not printed; 
and great objections were made to it by the clergy ; so that, in consequence of a de- 
cree of Arundel, archbishop of Canterbury, many persons were committed to the flames 
for reading Wickliffe's translation of the Old and New Testament. The only portion 
of Wickliffe's version of the Scriptures which has ever appeared in print, is the New 
Testament, published in 1731, by the Rev. John Lewis, minister of Margate, in Kent. 
This was reprinted several years ago, with a life of this earliest of English reformers, 
by the Rev. H. Baber, A. M., assistant librarian at the British museum. For the 
gratification of our young readers, Ave shall transcribe the Lord's prayer in Wickliffe's 
language, as a curious specimen of the orthography of the times in which this great 
reformer lived : — 

" Our Fadir that art in hevenys; halewid be thi name. Thi kyngdom come to, 
be thi will done in erthe as in hevene. Give to us this day our breede ouir other sub- 
staunce. And forgiue to us our dettis as we forgiven to our dettouris. And lede us 
not into temptacioun, but delyvere us from yvel. Amen." 

In the reign of Henry VIII., William Tyndale made one of the best English trans- 
lations of the New Testament. It appeared in 1526, being the first that ever was 
printed in the English language. It was published at Hamburgh or Antwerp, and 
was dispersed at London and Oxford. Tonstal, bishop of London, and Sir Thomas 
More, bought up almost the whole impression, and burnt it at St. Paul's Cross. The 
venders were condemned by the star-chamber to ride with their faces to the horses' 
tails, with papers on their heads, and with the copies they had dispersed tied about 
them, to the standard at Cheapside, where they were compelled to throw them in 
the fire. The price, however, enabled Tyndale to proceed, and, undismayed, he be- 
gan to translate the Old Testament ; for which he was at length seized in Flanders, 
and, having been strangled by the common hangman, his body was consumed tc 
ashes. 

Previous to the Reformation, in the time of Henry VIII., people were so little ac- 
quainted with the Scriptures, and so ignorant even in regard to the languages in which 
they were originally written, that the strangest assertions were made. Upon the ap- 
pearance of the Scriptures in the Hebrew and Greek originals, some individuals ex- 
claimed that " there was now a new language discovered called Greek, of which 
people should beware, since it was that which produced all heresies ; that in this 
language was come forth a book called the New Testament, which was now in every 
body's hands, and was full of briars and thorns. And there had also another language 
now started up. which they called Hebrew, and that they who learnt it were termed 
Hebrews !" 

When the Reformation in England first took place, efforts were made to promotf 
the reading of the Scriptures among the common people. Among other devices for 
the purpose, the following curious one was adopted. Bonner, bishop of London, 
caused six bibles to be chained to certain convenient places in St. Paul's church, for 

3 



34 INTRODUCTION TO THE 

all that were so well inclined to resort thither, together with a certain admonition tu 
the readers, fastened upon the pillars to which the bibles were chained, to this tener : 
" That whosoever came there to read should prepare himself to be edified, and made 
the better thereby; that he should bring with him discretion, honest intent, chanty, 
reverence, and quiet behavior; that there should no number meet together there 
as to make a multitude ; that no such exposition be made thereupon but what is de- 
clared in the book itself; that it be not read with noise in time of divine service, or 
that any disputation or contention be used about it; that in case they continued their 
former misbehavior, and refuse to comply with these directions, the king would be 
forced, against his will, to remove the occasion, and take the bibles out of the church." 

Soon after the death of Tyndale, John Rogers, afterward martyr, finished the cor- 
rection of Tyndale's translation of the Old Testament, and printed it at Hamburgh, 
under the name of Thomas Matthews. Archbishop Cranmer and Miles Coverdale 
further corrected it. Cranmer got it printed by public authority in England, and 
King Henry ordered a copy of it to be set up in every church, to be read by every 
one that pleased; but, by advice of the Romish bishops, he soon after revoked this 
order, and prohibited the Bible. When Coverdale, Knox, Samson, Goodman, Gilby, 
Cole, and Whittingham, were exiles during the persecution in the reign of Mary, 
they framed another translation, with short notes, and got it printed at Geneva. It 
was much valued by the Puritans, and in about thirty years had as many editions. 
The bishops being displeased with it, made a new one of their own, which was rea'd 
in the churches, while the Geneva translation was generally read in families. About 
1583 Laurence Thompson published an English version of the New Testament, from 
the Latin translation, and annotations of the learned Genevan divine Theodore Beza. 
In the end of the sixteenth and beginning of the seventeenth century, the English 
catholics at Rheims published a version of the whole Bible, crowded with barbarous 
terms, and accompanied with notes calculated to support the doctrines of their church. 

Of those who translated the Geneva bible, as it is called, in the reign of Mary, 
besides Coverdale, we have their own and contemporary testimony, that they well 
understood the grace and propriety both of the Hebrew and Greek tongue. Among 
the good Hebrew scholars of this period, also, must be reckoned Bishop Alley, after- 
ward one of the translators of the Bishops' Bible, who was the author of a Hebrew 
grammar, and a person universally learned, especially in divinity and languages; as 
well as his fellow-laborer, Bishop Benthan, who, about the beginning of the reign of 
Edward VI., is said to have addicted his mind entirely to the study of theology and 
the learning of the Hebrew language. To these may be added Bishop Davies, another 
of the translators of the Bishops' Bible, who, in the time of Mary, fled from this 
country, and, after his return in the following reign, served Wales, as well as Eng- 
land, with his assistance in translations of the Bible from the original into the lan- 
guages of both countries. 

The knowledge of Hebrew seems sometimes to have formed in those days a 
part even of female education for ladies of superior rank; and, accordingly, Paschali, 
in his translation of the Psalms from the Hebrew into Italian verse, dedicated it to 
Queen Elizabeth, as one who was well acquainted with the eastern tongues. 

" Having entered upon the reign of Elizabeth, we soon behold," says Todd, in his 
Memoirs of Bryan Walton, " with grateful admiration, the goodly company of those 
who made the present version of our Bible in the reign of her successor. Of these, 
several, if they have been equalled, have not yet been excelled by any of their coun- 
trymen in oriental learning. With men of" similar studies the kingdom then 
abounded. Nor could it well be otherwise, attention having been paid to the culti- 
vation of such learning in public schools (particularly Merchant-Tailors school), 
founded soon after the accession of Elizabeth, and the pursuit being greatly encour- 
aged at both universities." 

At the conference which was held at Hampton Court, soon after the accession of 
James, for the settling of an ecclesiastical uniformity between the two countries of 
England and Scotland, the Puritans suggested unanswerable objections to the Bish- 
ops' Bible ; and the king similarly objected to the Genevan translation. He therefore 
appointed fifty-four learned persons to translale the Scriptures anew into English, or, 
at least, compose a better translation, out of many. Seven of the fifty-four either 
died or declined the assigned task. Forty-seven, who remained, were # ranged into 
six divisions, every individual of each division translating the portion assigned to the 



HLSTORY OF THE BIBLE. 35 

division, all of which translations were collected togetner; and when each company 
had determined on the construction of their part, it was proposed to the other divis- 
ions for general approhation. When they met together, one read the new version, 
while all the rest held in their hands either copies of the original, or some valuable 
version: when they observed any objectionable passage, the reader paused till they 
considered and agreed on it. They met at Oxford, Cambridge, and Westminster, 
beginning the work in 1607, and after the expiration of three years it was finished, 
and published in 1611. This Bible, which is now in use, must be pronounced an 
excellent work, remarkable for the general fidelity of its construction, as well as for 
the simplicity of its language. Dr. Adam Clarke remarks, that " those who have 
compared moc-t of the European translations with the original, have not scrupled to 
say, that the English translation of the Bible, made under the direction of King 
James the First, is the most accurate and faithful of the whole. Nor is this its only 
praise : the translators have seized the very spirit and soul of the original, and have 
expressed this almost everywhere with pathos and energy." It is still of public au- 
thority in the British dominions ; and, next to the Dutch, is perhaps the best transla- 
tion of the Bible extant. 

It has been asserted by Mr. Bellamy, and some others, that the authors of our au- 
thorized translation confined themselves to the Septuagint and the Vulgate, and did 
not translate from the Hebrew. This assertion, however, can be at once overthrown, 
by bringing forward the authority of the fifty-four, or rather, as seven of them died 
before the translation was finished, of the forty-seven learned men, as may be seen 
by their no less modest than dignified preface, or address to the reader, inserted in 
the edition of the Bible published in the year 1630, which has this satisfactory pas- 
sage among many others: "If you ask what they had before them, truly it was the 
Hebrew text of The Old Testament — the Greek of the New." 

Among these translators, two of the most noted for Hebrew erudition were Dr. 
Adrian Saravia, and Dr. Richard Clarke. Dr. Saravia, well known as a Hebrew 
critic, " was educated," says Mr. Todd in his life of Bryan Walton, " in all kinds of 
literature in his younger days, especially in several languages. He was the master 
of the celebrated oriental scholar, Nicholas Fuller, who gratefully mentions him in 
the preface to his Miscellanea Theologica ; and he was one of those who had suc- 
cessfully answered an objection of the Puritans, which they revived in the conference 
at Hampton Court, in regard to a verse in the old English version of the Psalms. 
Next to him in rank is Dr. Richard Clarke, who thoroughly understood three lan- 
guages, Latin, Greek, and Hebrew. Christ college, in Cambridge, of which he was 
a fellow, ' had a testimony of his learning in jhis Hebrew lectures; so had the uni- 
versity, in his disputations and sermons ; so had the church, when his majesty (James 
the First) called many to the work of the last translation of the English bible; in 
which number he was, like one of the chief of David's worthies, not among the 
thirty, but among the first three.' To him and to Dr. Saravia, it appears that the 
portion assigned was from the Pentateuch to the book of Chronicles." 

One of the best Hebrew scholars of that time was the celebrated English divine 
and theological writer, Hugh Broughton, who corresponded with a learned rabbi at 
Constantinople, and used great exertions for the conversion of the Jews there to 
Christianity. Mr. Broughton was in continual and most bitter controversy with the 
bishops, and was not employed, as he thought he should have been, in the transla- 
tion of the Bible. At the time when our present version was made, he communica- 
ted many interpretations to the translators, which, as he afterward complains, they 
" thrust into the margent;" and whoever compares the text of our version with the 
marginal readings, will be led to regret that our translators did not associate him 
with them ; though, it must be confessed, he would not have proved a very agreeable 
fellow-laborer. 

It must be observed, that in rendering the original text into English, there are cer- 
tain words necessarily supplied by the translators, in order to make out the meaning. 
These supplementary words are printed in our Bible in italic letters, to show that 
they are not in the original. The greatest of these supplements occurs in the 23d 
verse of the second chapter of the First Epistle of John, where the translators have 
supplied no fewer than ten words, in order to make out what they though* to be the 
proper meaning 

" From the mutability of language," says Evans, " the variation of customs, and 



3G INTRODUCTION TO THE 

the progress of knowledge, several passages in the Bible require to be newly transla- 
ted, or materially corrected. Hence, in the present age, when biblical literature has 
been assiduously cultivated, different parts of the sacred volume have been transla- 
ted by able hands. The substituting a new translation of the Bible in the room of 
the one now in common use, has been much debated. Dr. Knox, -in his ingenious 
essays, together with others, argues against it; while Dr. Newcome, the late Lord 
Primate of Ireland, the late Dr. Geddes, of the Catholic persuasion, and the late 
Rev. Gilbert Wakefield, contended strenuously for it. Bishop Lowth and Professor 
Marsh have pointedly shown the necessity of bringing the text of the Scriptures, by 
the aid of ancient manuscripts and versions, as near as may be to perfection." 

Ainsworth, Doddridge, Macknight, Lowth, Blaney, and others, have published new 
translations of parts of the sacred books in English; and there is no doubt that many 
improvements might be made upon the present authorized version, particularly in the 
Old Testament. Dr. Alexander Geddes, above mentioned, at his decease, had pro- 
ceeded as far as the Psalms in the Translation of the Old Testament ; but many of 
his variations from the common version are extremely injudicious. Archbishop New- 
come and Mr. Wakefield published entire translations of the New Testament ; and 
an improved version of the New Testament, founded on Newcome, has been pub- 
lished by the Unitarians, accompanied with notes and an excellent introduction. 

With the professed object of defeating the attacks on Christianity, a new transla- 
tion of the Bible was given to the world, some years ago, by Mr. J. Bellamy, of Gray's- 
Inn lane, London. This version is in many places so very literal in its translation as 
to be unintelligible, and, therefore, unfit for any good purpose. The writer's forced 
and erroneous interpretations, as well as his unjustifiable attacks upon other versions 
and translators, were so far from tending to the accomplishment of his professed ob- 
ject, that they seemed rather calculated to produce the opposite effect; and, con- 
sequently, his new translation, which made some noise in its day, was soon judi- 
ciously consigned to oblivion. And, upon the whole, it may be observed, that, 
although it is generally acknowledged that after the lapse of two hundred and twenty 
years, the improvements in critical learning, and the discoveries in the pursuits of 
knowledge, together with hundreds of manuscripts thai have since emerged into 
light, call for a revision of the present authorized version ; yet such an attempt should 
not be rashly ventured upon, and it should not take place until the necessity of it 
becomes much more apparent to common apprehension than it is at present. 



THE APOCRYPHA, 

Having given an account of the origin and literary characteristics of the accredited 
and usually accepted books composing the Old and New Testaments, we now pro- 
ceed to offer a few details relative to those books styled the Apocrypha, a branch of 
the subject possessed of considerable interest, and which we shall treat in the same 
measure of impartiality. * 

The term apocrypha is Greek, signifying hidden or concealed, and is used to desig- 
nate a number of books, often placed between the Old and New Testaments, 01 
otherwise bound up with them. Some writers divide the sacred books into three 
classes, viz., the canonical, the ecclesiastical, and the apocryphal. In the first they 
place those whose authority has never been questioned in the catholic or universal 
church ; in the second, those which were not received at first, but which were never- 
theless read in the public assemblies as books that were useful, though they never 
placed them upon the same footing of authority as the former ; and in the third they 
placed the books which were of no authority, which could not be made to appear in 
public, but were kept hidden, and were therefore called apocryphal, that is, concealed, 
dy such as could not be used in public.t 

* The relationship between the canonical and the apocryphal books was correctly defined by the ancient 
Jewish synagogue, and, after it, by the ancient Greek and the modern Protestant churches, in opposition to 
the Roman (Jatholic theory. The Apocrypha serve, 1. As a kind of historical supplement, being a narrative 
of the kingdom of God during the period intervening between the Old and New Testaments. 2. As a record 
of popular piety, forming a distinct period between the age of the prophets and that of the New Testament. 
'6. To exhibit the character of Alexandrian Judaism, though only a part of them is derived from that source. 
i. As a background to the canon itself. 5. For private instruction and erlificacio i. — Dr. Lange's General 
introduction to the Scriptures. — Ed. t Lange. etc., o.i Matth., p. 14. 



HISTOEY OF THE BIBLE. 37 

The Apocrypha consists of fourteen books, viz . First and Second Esdras, Tobit, 
Judith, the rest of the chapters of the Book of Esther, the Wisdom of Solomon, 
Ecclesiasticus, Baruch, the Song of the Three Holy Children, the History of Susanna, 
the Story of Bel and the Dragon, the Prayer of Manasses, and the First and Second 
Book of the Maccabees. Every attentive reader must perceive that these books 
want the majesty of inspired scripture; and that there are in them a variety of things 
wicked, false, and disagreeing with the oracles of God. None of them were ever 
found in the proper Hebrew tongue; and they were never received into the canon oi 
scripture by the Jews, to whom the oracles of God were originally committed. They 
were partly read in private by the ancient Christians as useful, but they did not admit 
them into the canon of scripture. None of them are found in the catalogue of the 
canonical books by Melita, bishop of Sardis, in the second century; nor does Origen 
in the third, or Epiphanius in the fourth, in the least acknowledge their authenticity. 
One or two of the writers of them also ask pardon if they have said anything amiss ; 
which clearly shows that they were not inspired, or at least did not consider them- 
selves to be so; and therefore these books can by no means be considered as having 
a title to form part of the word of God. A very simple analysis of the books them- 
selves will be sufficient to demonstrate this to every attentive mind. 

I. It is not known at what time the First Book of Esdras was written, neither is 
it known who was the author of it; but Prideaux considers it certain that he wrote 
before the time of Josephus. It was originally to be found only in Greek; and in 
the Alexandrian manuscript it is placed before the canonical Book of Ezra, and is 
there called the First Book of Ezra, because the events related in it occurred prior to 
the return from the Babylonish captivity. In some editions of the Septuagint it is 
called the First Book of the Priest (meaning Ezra), the authentic book of Ezra being 
called the second book. In the ediiions of the Latin Vulgate previous to the Coun- 
cil of Trent, this and the following book are styled the Third and Fourth Books of 
Esdras, those of Ezra and Nehemiah being entitled the first and second books. This 
book is chiefly historical, giving an account of the return of the Jews from the Baby- 
lonish captivity, the building of the temple, and the re-establishment of divine wor- 
ship. It is, in fact, nothing but a bad extract of the last two chapters of Chronicles, 
and the Book of Ezra; and in a great many instances it even contradicts these. The 
author falsely makes Zorobabel a young man in the days of Darius Hystaspes, and 
Joakim to be his son ; whereas he was the son of Joshua, the high-priest. He calls 
Darius king of Assyria, long after that empire was utterly dissolved; and makes 
some things to be done under Darius which were done under Cyrus. 

II. The author of the Second Book of Esdras is likewise unknown. It is supposed 
to have been originally written in Greek, though the original of it has never been 
found but in Latin; and there is an Arabic version, differing very materially from it, 
and having many interpolations. Although the writer personates Ezra, it is manifest 
from the style and contents of his book, that he lived long after that celebrated Jewish 
reformer. He pretends to visions and revelations; but they are so fanciful, indi- 
gested, ridiculous, and absurd, that it is clear the Holy Spirit could have no concern in 
the dictating of them. He believed that the day of judgment was at hand, and that 
the souls of ^ood and wicked men would all be then delivered out of hell. A great 
many rabbinical fables occur in this book, particularly the account of the six days' 
creation, and the story of Behemoth (or Enoch, as it is here called) and Leviathan — 
two monstrous creatures that are designed as a feast for the elect after the day of 
resurrection, &c. He says that the ten tribes are gone away into a country which 
he calls Arsareth, and that Ezra restored the whole body of the Scriptures, which 
had been entirely lost. He also speaks of Jesus Christ and his' apostles in so clear a 
manner, that the gospel itself is scarcely more explicit. On these accounts, and 
from the numerous traces of the language of the New Testament, and especially of 
the Revelation of St. John, which are discoverable in this book, several critics have 
concluded that it was written about the close of the first century, by some converted 
Jew, who assumed the name of Esdras or Ezra. 

III. The Book of Tobit, from the simplicity of the narrative, and the lessons of 
piety and meekness which it contains, has been always one of the most popular of 
the apocryphal writings. It was first written in Chaldee by some Babylonian Jew; 
but there is no authentic information as to his name, or the time when he flourished, 
[t professe? to relate the history of Tobit and his family, who were carried into cap* 



38 INTRODUCTION TO THE 

tivity to Nineveh by Shalmanezer, being first begun by Tobit, then continued by his 
son Tobias, and, lastly, finished by some other of the family, and afterward digested 
by the Chaldee author into that form in which we now have it. The time of this 
history ends with the destruction of Nineveh, about six hundred and twelve years 
before Christ ; but most commentators and critics agree in thinking that the book 
itself was not written till about one hundred and fifty or two hundred years before 
Christ. It has been generally looked upon, both by Jews and Christians, as a genu- 
ine and true history ; but it contains so many rabbinical fictions, and allusions to the 
Babylonian demonology, that it is much more rational to suppose the whole book an 
entire fable. It is not probable that, in the time of Sennacherib and Esarhaddon, the 
father should live, as is here said, one hundred and fifty-eight years, and the son one 
hundred and twenty-seven. It is certain no angel of God could falsely call himself 
" Azarias the son of Ananias," as this writer affirms. The story of Sarah's seven 
husbands being successively killed on their marriage-night by an evil spirit, and of 
that spirit's being driven away by the smell and smoke of the roasted heart and liver 
of a fish, and bound in the uttermost parts of Egypt, or of the angel Raphael's pre- 
senting to God the prayers of the saints, with other matters evidently fabulous, are 
quite sufficient to justify the rejecting of this book entirely from the sacred canon, 
upon the score of internal evidence alone. 

IV. The Book of Judith professes to relate the defeat of the Assyrians by the Jews, 
through the instrumentality of their countrywoman of this name, who craftily cut 
off the head of Holofernes, the Assyrian general. This book was originally written 
in Chaldee by some Jew of Babylon, and was thence translated by St. Jerome into 
the Latin tongue. Dr. Prideaux refers this history to the time of Manasseh, king of 
Judah ; Jahn assigns it to the age of the Maccabees, and thinks it was Avritten to 
animate the Jews against the Syrians; but so many geographical, historical, and 
chronological difficulties attend this book, that Luther, Grotius, and other eminent 
critics, have considered it rather as a drama or parable than a real history. It has 
been received into the canon of scripture by some as being all true; but, on the other 
hand, it is the opinion of Grotius that it is entirely a parabolical fiction, written in 
the time of Antiochus Epiphanes, when he came into Judea to raise a persecution 
against the Jewish church, and that the design of it was to confirm the Jews, under 
that persecution, in their hope that God would send a deliverer. According to him, 
by Judith is meant Judea, which, at the time of this persecution, was like a desolate 
widow: that her sword means the prayers of the saints: that by Bethulia, the name 
of the town which was attacked, is meant the temple, or the house of the Lord, 
which is called in Hebrew Bethel. Nabuchodonosor denotes the devil, and the king- 
dom of Assyria the devil's kingdom, pride. Holofernes, whose name signifies a min- 
ister of the serpent, means Antiochus Epiphanes, who was the devil's instrument in 
that persecution, &c, &c. It is plain that in this way, by means of a little ingenuity, 
anything may be made of anything; and such conjectures as these, as an able com- 
mentator remarks, however ingenious, are better calculated to exhibit the powers of 
fancy and the abuse of learning, than to investigate truth, or throw light on what is 
uncertain and obscure. The noted deliverance mentioned in this book is there said 
to have happened after the Jews had returned from their captivity, and had rebuilt 
the temple, and yet it is said to have been in the eighteenth year of Nebuchadnezzar, 
which is absurd ; and it is said that they had no trouble for eighty years or more 
after this deliverance, which is equally absurd, as the Jews during any period of their 
history, or indeed any other nation, never enjoyed a peace of such long continuance. 
It is quite improbable that a small town, as Bethulia is here represented to be, should 
stand out against so powerful an army, or that the death of the general should have 
made all the troops betake themselves to a shameful flight. It is certainly wrong, a3 
is done in the case of Judith, to commend a woman as a devout fearer of the Lord, 
who was guilty of notorious lying, of acting the part of a bawd, of profane swearing, 
of murder, and of speaking in praise of that committed by the patriarch Simeon, 
whom she claims as her ancestor. 

V. " The resi of the chapters of the Book of Esther, which are found neither in 
the Hebrew nor in the Chaldee," were originally written in Greek, whence they were 
translated into Latin, and formed part of the Italic or old Latin version in use before 
the time of Jerome. Being there annexed to the canonical Book of Esther, they 
passed without censure, but were rejected by Jerome in his version, because he ccn- 



HISTORY OF THE BIBLE. 39 

fined himself to the Hebrew Scriptures, and these chapters never were extant in the 
Hebrew language. They are evidently the production of a Hellenistic Jew, but are 
considered both by Jerome and Grotius as a work of pure fiction, which was annexed 
to the canonical book by way of embellishment. From the coincidence between 
some of these apocryphal chapters and Josephus, it has been supposed that they are 
a compilation from the Jewish historian ; and this conjecture is further confirmed by 
the mention of Ptolemy and Cleopatra, who lived but a short time before Josephus. 
These additions to the Book of Esther are often cited by the father of the church, 
and the Council of Trent has assigned them a place among the canonical books.* 

The author of these apocryphal chapters says many things that are in direct contra- 
diction to the inspired historian ; as when he affirms that the attempt made by the 
eunuchs to take away the life of Ahasuerus was in the second year of his reign ; that 
Mordecai was at the very time rewarded for his discovery ; that Haman had been 
advanced before this event, and was provoked with Mordecai for his discovery of the 
eunuchs, that Haman was a Macedonian, and intended to transfer the government 
of Persia to the Macedonians. He very stupidly, also, represents Ahasuerus looking 
upon Esther, " as a fierce lion," and yet " with a countenance full of grace !" and as 
calling the Jews " the children of the most high and most mighty living God;" and 
as ordering the heathens to keep the feast of Purim. 

VI. The book of " The Wisdom of Solomon" was never written by that monarch, 
as its author falsely pretends; for it was never extant in Hebrew, nor received into 
the Jewish canon of scripture, nor is the style like that of Solomon. It consists of 
two parts: the first, which is written in the name of Solomon, contains a description 
or encomium of wisdom, by which comprehensive term the ancient Jews understood 
prudence and foresight, knowledge and understanding, and especially the duties of 
religion and morality. This division includes the first ten chapters. The second 
part, comprising the rest of the book, treats on a variety of topics widely differing 
from the subject of the first, viz., reflections on the history and conduct of the Israel- 
ites during their journeyings in the wilderness, and their subsequent proneness to 
idolatry. Hence the author takes occasion to inveigh against idolatry, the origin of 
which he investigates, and concludes with reflections on the history of the people of 
God. His allegorical interpretations of the Pentateuch, and the precept which he 
gives to worship God before the rising of the sun, have induced some critics to think 
that the author was of the Jewish sect called Essen es. 

Although the fathers of the church, and particularly Jerome, uniformly considered 
this book as apocryphal, yet they recommended the perusal of it, in consideration of 
the excellence of its style. The third Council of Carthage, held in the year 397, 
pronounced it to be a canonical book, under the name of "the Fourth Book of Solo- 
mon," and the famous Council of Trent confirmed this decision. Jerome informs us 
that several writers of the first three centuries ascribed the authorship of it to Philo 
the Jew, a native of Alexandria who flourished in the first century; and this opinion 
is generally adopted by the moderns, on account of the Platonic notions that are dis- 
coverable in it, as well as from its general style, which evidently shows that it was 
the production of a Hellenistic Jew of Alexandria. Drusius, indeed, attributes it to 
another Philo, more ancient than the person just mentioned, and who is cited by 
Josephus ; but this hypothesis is untenable, because the author of the Book of Wis- 
dom was confessedly either a Jew or a heretical Christian, whereas the Philo men- 
tioned by Drusius was a heathen. 

It is quite evident that this author had read Plato and the Greek poets ; and he 
employs a great many expressions taken from them, such as Ambrosia, the river of 
forgetfulness; the kingdom of Pluto, &c. ; as also several words borrowed from the 
Grecian games, which were not in use till long after the time of Solomon, whose 
lame hi assumes. A great many of his phrases seem to be taken out of the Proph- 
ets, and even from the New Testament. There are numerous passages in the book 
evidently borrowed from the Prophecies of Isaiah and Jeremiah ; particularly in the 
thirteenth chapter, where there are no less than nine verses plainly copied from the 
forty-fourth chapter of Isaiah. 

This author brings forward many things that are contrary both to the words of in 
spiration and to common sense. He condemns the marriage-bed as sinful, and also 
excludes bastards from the hopes of salvation: he talks as if souls were lodged in 

* Vide Home's Introduction to the Scripture, vol. iv. p. 229 



40 INTRODUCTION TO THE 

bodies according to their former merits; makes the murder of Abel the cause of the 
flood; represents the Egyptians as being plagued entirely by their own idols, that is 
to say, by the beasts which they worshipped, though it is certain they never wor- 
shipped frogs, locusts, or lice. He also calls the divine Logos, or second person of 
the Trinity, a vapor or steam, with many other things that are evidently absurd. 

The seventh book of the Apocrypha, is entitled " The Wisdom of Jesus the Son of 
Sirach, or Ecclesiasticus," which, like the preceding, has sometimes been considered 
as the production of King Solomon ; whence the council of Carthage deemed it 
canonical, under the title of the Fifth Book of Solomon, and their decision was 
adopted by the council of Trent. It is, however, manifest, that it was not, and could 
not be written by Solomon, because in it allusion is made to the captivity ; although 
it is not improbable that the author collected some scattered sentiments ascribed to 
Solomon, which he arranged with the other materials he had selected for his work. 
Sonntag is of opinion that this book is a collection of fragments, or miscellaneous 
hints for a large work, planned out and begun, but not completed. From the book 
itself it appears that it was written by a person of the name of Jesus the Son oi 
Sirach, who had travelled in pursuit of knowledge. By reading the Scriptures, and 
other good books, he attained a considerable share of wisdom; and by collecting the 
grave and short sentences of such as went before him, and adding sundry of his own, 
he endeavored to produce a work of instruction that might be useful to his country- 
men. 

This book was originally written in Hebrew, or rather the Syro-Chaldaic dialect 
then in use in Judea about the year 232 before Christ, when the author was probably 
about seventy years of age. Jesus, his grandson, who is also called The Son of 
Sirach, translated it into Greek during the reign of Ptolemy Evergetes, king of Egypt, 
about 140 years before Christ, for the use of the Hellenistical Jews, among whom he 
had settled in Alexandria. The Hebrew original is now lost; but it was extant in 
the time of Jerome, for he tells us that he had seen it under the title of The Parables; 
but he says that the common name of it in Greek was The Wisdom of Jesus the Son 
of Sirach. The Latin version of this book has more in it than the Greek, several 
particulars being inserted which are not in the other. These seem to have been in- 
terpolated by the first author of that version ; but now the Hebrew being lost, the 
Greek, which has been made from it by the grandson of the author, must stand for 
the original, and from that the English translation has been made. From the sup- 
posed resemblance of this book to that of Ecclesiasticus, it has received from the 
La'in translator the title of Ecclesiasticus, by which name it is most generally known 
and referred to. 

Ecclesiasticus is considered by far the best of all the apocryphal books. The 
ancients called it Panareton, that is, The Treasury of Virtue, as supposing it to con- 
tain maxims leading to every virtue. It has met with general esteem, also, in most 
of the western churches, and was introduced into the public service of the Church of 
England by the compilers of its Liturgy. It was frequently cited by the fathers of 
the church under the titles of" The Wisdom of Jesus," " Wisdom," " The Treasures 
of all the Virtues," or " Logos, the Discourse;" and in those times it was put into the 
hands of catechumens, or young Christians under examination, on account of the edi- 
fying nature of its instruction. 

VIII. The Book of " Baruch" is not extant in Hebrew, and only in Greek and 
Syriac ; but in what language it was originally written it is now impossible to ascer- 
tain. Grotius is of opinion that it is an entire fiction, and that it was composed by 
some Hellenistical Jew, under the name of Baruch. The principal subject of the 
book is an epistle, pretended to be sent by Jehoiakim and the captive Jews in Baby- 
lon, to their brethren in Judah and Jerusalem ; and the last chapter contains an epistle 
which falsely bears the name of Jeremiah. This has never been considered as a 
canonical book, either by the Jews or the Christians ; and, indeed, it is little else 
than an arrant romance. It absurdly pretends to have been written by Baruch at 
Babylon, when it is probable he never went thither : that it was read to Jechoniah 
at the river Sud, which is nowhere else mentioned ; nor could Jeconiah hear it there, 
when he was confined in prison. It mentions a collection to buy sacrifices, gathered 
by the captives in Babylon, and sent to Joakim the priest, along with the sacred ves- 
sels which Zedekiah had made ; but how could the captives newly enslaved in Baby- 
lon be able to make collections ? How could they send it to a high-priest that did nor 
then exist ? How could the sacred vessels which Zedekiah made be returned from 



HISTORY OF THE BIBLE. 41 

Babylon, when it does not appear that he made any ? Or how could they be re- 
tamed before they were carried away, along with himself? The author borrows a 
variety of expressions from Daniel, and must therefore have lived after Baruch was 
dead. The epistle ascribed to Jeremiah is neither written in his style, nor at all in 
the style of the Scriptures ; anH it ridiculously turns the seventy years of the captivity 
into seven generations* 

IX. " The Song of the Three Children in the Furnace" is placed in the Greek 
version of Daniel, and also in the Vulgate Latin version, between the twenty-third 
and twenty-fourth verses of the third chapter. It is partly a poor imitation of the 
148th Psalm, and partly deprecatory, not at all suited to such a deliverance. It does 
not appear to have ever been extant in Hebrew ; and although it has met with a good 
deal of approbation for the piety of its sentiments, it was never admitted to be canon- 
ical, until it was recognised by the council of Trent. The account of the flame 
streaming above the furnace " forty-and-nine cubits," and of the angel's "smiting the 
flame out of the oven, and making a moist whistling wind in it," seems entirely fab- 
ulous and romance ; nor is it very consistent with the account of the fire's loosening 
their hands. The fifteenth verse contains a direct falsehood ; for it asserts that there 
was no prophet at that time, when it is well known that Daniel and Ezekiel both 
exercised the prophetic ministry then in Babylon. This apocryphal fragment is, 
therefore, most probably the production of some Hellenistic Jew. The hymn resem- 
bling the hundred and forty-eighth Psalm, which commences at the 29th verse, was 
so approved of by the compilers of the Liturgy of the Church of England, that they 
appointed it to be used instead of the Te Deum during Lent. 

X. " The History of Susanna," has always been treated with some respect, but 
has never been considered as canonical, though the council of Trent admitted it into 
the number of the sacred books. It is evidently, like the rest, the work of some 
Hellenistic Jew, and in the Vulgate version it forms the thirteenth chapter of the 
Book of Daniel. In the Septuagint version it is placed at the beginning of that book. 
Lamy, and some other modern critics after Julius Africanus and Origen, consider it 
to be both spurious and fabulous. That it was originally written in Greek, is mani- 
fest in the punishment pronounced on the elders, from the play which is made upon 
the Greek names of the mastic and holm trees, under which they said they found 
Susanna and the young man together. It is evidently absurd to affirm, that in the 
beginning of the captivity, Joachim, the husband of Susanna, was become exceedingly 
rich ; that there were Jewish judges with the power of life and death in Chaldea ; 
that Daniel, who was bred in the court, had leisure, or being so young, was admitted 
to be a judge ; that Susanna went into her garden to wash at noonday, and did it 
without searching if anybody was there ; or that the elders attempted to force her, 
when they could not but every moment expect the return of her maids. 

XI. " The History of the Destruction of Bel and the Dragon" is a still more 
romantic story. It is not extant in either the Hebrew or the Chaidee language, and it 
was always rejected by the Jewish church. Jerome gives it no better title than that 
of The Fable of Bel and the Dragon ; nor has it obtained more credit with posterity, 
except with the fathers of the council of Trent, who determined it to be a part of the 
canonical scriptures. It forms the fourteenth chapter of Daniel in the Latin Vulgate; 
in the Greek it was called the Prophecy of Habakkuk, the son of Jesus, of the tribe 
of Levi ; but this is evidently false, for that prophet lived before the time of Nebu- 
chadnezzar, and the events pretended to have taken place in this fable are assigned 
to the time of Cyrus. There are two Greek texts of this fragment, that of the Sep- 
tuagint, and that found in Theodotian's Greek version of Daniel. 

The design of this fiction is to render idolatry ridiculous, and to exalt the true God 
but the author has destroyed the illusion of his fiction, by transporting to Babylon the 
worship of animals, which was never practised in that country. It is also quite im- 
probable that Cyrus, a Persian, would worship a Babylonian idol ; nay, an idol that 
was broken to pieces at the taking of the city ! It is absurd to imagine that a man 
of his sense could believe an image of brass and clay did really eat and drink ! How 
pitiful, for Daniel to discover the coming of the priests to devour the provisions, by 
making the king's servants strew ashes on the floor, when the priest might so easily 
perceive them, or the servants so readily inform concerning them ! It is absurd to 
suppose that the newly-conquered Babylonians should, by menaces, oblige Cyrus to 
deliver up his beloved Daniel to them, to be cast into the den of lions ; or that 

* Brown's Dictionary of the Bible.— Art. Apocrypha. 



42 INTRODUCTION TO THE 

Habakkuk should be then alive to bring him food : or that Cyrus should be seven 
days before he went to the den, to see what was become of his favorite minion. 

XII. " The Prayer of Manasses," king of Judah, when he was holden captive in 
Babylon, never appeared in the Hebrew language, and seems to be the product of 
some Pharisaical spirit. It was never recognised as canonical, and is rejected as 
spurious even by the Church of Rome. It can not be traced to a higher source than 
the Vulgate Laiin version; and, therefore, it has no claim to be considered as the 
original prayer which, in the Rook of Chronicles, Manasseh is mentioned to have 
made, and which it pretends to be. The author speaks of just persons, such as Abra- 
ham. Isaac, and Jacob, as being without sin, and not called to repent. 

XIII. The Books of the " Maccabees" are thus denominated, because they relate 
the patriotic aad gallant exploits of Judas Maccabeus and his brethren. The Macca- 
bees arose in defence of their brethren the Jews, during the dreadful persecutions to 
which they were subjected, on account of their religion, under Antiochus Epiphanes, 
king of Syria, about 100 years before Christ. The most likely derivation of the title 
Maccabees, is that which takes it from the motto put by Judas in his standard, being 
this Hebrew sentence, taken out of Exodus xvi. 11, Mi Camo-ka Baelim Jehovah, 
that is, " Who is like unto thee among the gods, Jehovah ?" which being written 
like the S. P. Q. R., Senatus Populusque Romanus, on the Roman standards, by an 
abbreviation formed by the initial letters of these words put together, made the arti- 
ficial word Maccabi ; and hence all who fought under that standard were called 
Maccabees or Maccabeans. 

The First Book of Maccabees is a very valuable historical monument, written with 
great accuracy and fidelity, on which even more reliance may be placed than on the 
writings of Josephus, who has borrowed some of his materials from it, and has fre- 
quently mistaken its meaning. It is, indeed, an excellent history, and comes the 
nearest to the style and manner of the sacred historical writings of any extant. It 
was written originally in the Chaldee language of the Jerusalem dialect, which was 
the language spoken in Judea, from the return of the Jews thither from the Baby- 
lonish captivity ; and it was extant in this Syro-Chaldaic language in the time of 
Jerome, for he tells us that he had seen it. The title which it then bore was, The 
Sceptre of the Prince of the Sons of God : a title which is certainly suitable to the 
character of Judas, who was a valiant commander of the persecuted Israelites. It 
contains the history of the Jews under the government of the priest Matthias and his 
sons, from the beginning of the reign of Antiochus Epiphanes to the death of Simon 
Maccabeus, a period of about thirty-four years The author of this book is not cer- 
tainly known: some conjecture that it was written by John Hyrcanus, the son of 
Simon, who was prince and high-priest of the Jews for nearly thirty years, and who 
commenced his government at the time when this history ends : by others it is 
ascribed to one of the Maccabees, and many are of opinion that it was compiled by 
the men of the great synagogue. It is, however, most probable that it was com- 
posed in the time of John Hyrcanus, when the wars of the Maccabees are terminated, 
either by Hyrcanus himself, or by some persons employed by him. There is both a 
Greek and a Latin translation of it, from the Syro-Chaldaic ; and our English version 
is made from the Greek. 

There are many things in this book which show that it was not written by inspi- 
ration. The writer often observes, that there was no prophet in his times ; and, in- 
deed, he has blundered into several mistakes; as, that Alexander the Great parted 
his kingdom among his honorable servants while he was yet alive ; that Antiochus 
the Great was taken alive by the Romans; that they gave India and Media, parts oi 
his kingdom, to Eumenes, king of Pergamus ; that the Roman senate consisted of 
320 persons; that Alexander Balas was the son of Antiochus Epiphanes; and several 
others which are palpably absurd. 

XIV. The " Second Book of Maccabees" is a history of fifteen years, from the 
execution of the commission of Heliodorus, who was sent by Seleucus to bring away 
the treasures of the temple, to the victory obtained by Judas Maccabeus over Nica- 
nor, that is, from the year of the world 3828 to 3843. It commences with two epis- 
tles sent from the Jews of Jerusalem to those of Alexandria and throughout Egypt, 
exhorting them to observe the feast of the dedication of the new altar, erected by 
Judas Maccabeus on his purifying the temple. The second of these epistles is not 
only written in the name of Judas Maccabeus, who was slain thirty-six years before, 
but also contains such fabulous and absurd stuff, as could never have been written by 



HISTORY OF THE BIBLE. 43 

lea i-rear council of the Jews assembled at Jerusalem for the whole nation, as this 
pretends to be. The epistles, which are confessedly spurious, are followed by the 
author's preface to his history, which is an abridgment of a larger work, compiled 
by one Jason, a Hellenistic Jew of Cyrene, who wrote in Greek the history of Judas 
Maccabeus and his brethren, and an account of the wars against Antiochus Epipha- 
nes, ana his son Eupator, in five books. The entire work of Jason has long since 
perishec ; and Dr. Prideaux is of opinion that the author of this second book of 
Maccabees was a Hellenistic Jew of Alexandria, because he makes a distinction be- 
tween the temple in Egypt and that at Jerusalem, calling the latter "the Great 
Temple." 

The compilation of this unknown author is by no means equal in accuracy to the 
First Book of the Maccabees, which it contradicts in several instances ; it is not ar- 
ranged in chronological order, and sometimes also it is at variance with the inspired 
writings. The author concludes it, begging excuse if he had said anything unbe- 
coming the story; and, indeed, he had reason to do so, considering what a number 
}f false and wicked things he retails: as, that Judas Maccabeus was alive in the 
188th year of the Seleucidae, when he died in the 152d ; that Antiochus Epiphanes 
was killed at the temple of Nanea, in Persia, whereas he died on the frontiers of 
Babylon, of a terrible disease ; that Isehemiah built the second temple and altar, 
whereas they were built sixty years before he came from Persia ; that Jeremiah hid 
the tabernacle, ark, and altar of incense, in a cave; that Persepolis was in being one 
hundred years after Alexander had burnt it to ashes ; that Judas did well in offering 
prayers and sacrifices to make reconciliation for the dead ; and that Rasis did well in 
murdering himself to escape the fury of the Syrians. 

The name of Maccabees was first given to Judas, the son of Matthias, the priest 
of Modin, and his brethren, for the reason which has been already mentioned ; and, 
therefore, the two books just spoken of, which give us an account of their actions, 
are called the First and the Second Book of the Maccabees. But because they were 
sufferers in the cause of their religion, others who were like sufferers in the same 
cause, and by their sufferings bore witness to the truth, were in after times called 
also Maccabees by the Jews. For this reason, other two books, giving an account 
of other persecutions endured by the Jews, are found under the title of the Third 
and Fourth Books of the Maccabees. The Third Book contains the history of a per- 
secution intended against the Jews in Egypt by Ptolemy Philopator, but which was 
miraculously prevented. From its style, this book appears to have been written by 
some Alexandrian Jew ; it abounds with absurd fables. With regard to its subject, 
it ought in strictness to be called the First Book of Maccabees, as the event it pro- 
fesses to relate occurred before the achievements of that heroic family; but as it is 
of less authority and repute than the other two, it is reckoned after them. It is found 
in most ancient manuscripts of the Greek Se-ptuagint, particularly in the Alexandrian 
and Vatican manuscripts; but it was never inserted in the Latin Vulgate, nor in our 
English bibles. 

Of the Fourth Book of the Maccabees very little is known. It is destitute of ev- 
ery internal mark of credibility, and is supposed to be the same as the book " con- 
cerning the government or empire of reason," ascribed to Josephus by Philostratus, 
Eusebius, and Jerome. It is extant in some Greek manuscripts, in which it is placed 
after the three books of Maccabees. Dr. Lardner thinks it is the work of some un- 
known Christian writer. The history contained in it extends to about 160 years ; 
beginning at Seleucus's attempt to pillage the temple, and ending just before the 
birth of Jesus Christ. 

Upon the whole, in regard to these apocryphal books, it is to be observed, they ap- 
pear to have been entirely the work of Hellenistic Jews, and quite destitute of any 
proper claim to the authority of inspiration. The Jews, after their return from the 
Babylonish captivity to the time of our Saviour, were much given to religious ro- 
mances ; and of this sort the greater part, if not all, of these books are to be ac- 
counted. They were never extant in Hebrew, neither are they quoted in the New 
Testament, or by the Jewish writers, Philo and Josephus ; on the contrary, they 
contain many things which are fabulous, false, and contradictory to the canonical 
scriptures. They are nevertheless possessed of some value as ancient writings, 
which throw considerable light upon the phraseology of Scripture, and upon the his- 
tory and manners of the east. 




Lonai 



Uiinvn liy.T W.:lls 




oui GTeerawicli 



3»_- 



Eii(£. hv Gco.£. Shiii-junu. 



AN ILLUSTRATED 

HISTORY OF THE BIBLE 



HISTORY OF THE OLD TESTAMENT. 



CHAPTER I. 



THE first transaction recorded in history is the creation of the world. " In the 
beginning God created the heaven and the earth." Gen. i. 1. This work is 
worthy the amazing power of that Supreme Being by whom it was executed. The 
idea of creation is truly sublime. It is, indeed, so vast that ancient as well as some 
modern philosophers have denied the possibility of creation, and hence have invested 
matter with the attribute of eternity, making it coeval with God. 

From the infallible testimony of God, we infer that the material elements, of which 
organic forms and worlds are composed, were the product of the same creative power, 
so clearly seen and understood by the things that are made. So reasons the apostle, 
Heb. xi. 3. 

In the book of Genesis, the " beginning" of everything is ascribed to the creative 
power of God ; and we are informed that over the formless and chaotic earth, dark- 
ness reigned, and " that the Spirit of God moved" or brooded " upon the face of the 
waters," bringing order out of confusion, light out of darkness, and this beauteous earth 
into a fit condition for the residence of man, and the subsistence of animal and vege- 
table life.* The Almighty architect said, "Let there be Light, and there was 
Light." With respect to this expression, Longinus, that great judge of the beautiful 
and sublime, says, " It is the most noble and lofty example of sublimity that imagi- 
nation can conceive ; it commands things into existence, speaks with , the voice of 
supernatural authority, and is the language of God." " And God saw the light that 
it was good, and he divided the light from the darkness, calling the light day, and 
the darkness night; and the evening and the morning were the first day." Surpri- 
sing display of Omnipotence to illuminate a whole system in so short a time, and ap- 
point the proper portions of light and darkness to every part of the universe ! 

Who, with an intelligent mind and a sensitive heart, can look upon the glorious 



* Between the creative act, described by the words, " In the beginning God created the heaven and the 
earth," and the organizing work, commenced on the first of the six days, an indefinitely protracted interval 
of time seems evidently to have elapsed. The facts of geology, so far as they seem at variance with the 
sacred record, belong to what has been denominated a pre-adamic earth, the time-periods of which were 
long enough for the development and growth of those gigantic species of animal and vegetable formations, 
found in the subterranean cabinets of fossil remains. The learned Prof. Moses Stuart, though an anti-geo- 
logist, in commenting on the first verse in Genesis, remarks ; " All order and arrangement plainly seem to be 
considered by the writer of Gen. i. as having been effected after the original act of creation. * * * The 
original act of creation, as understood by the sacred writers, appears plainly to have been the calling of 
matter into being, the causing of it to exist; and out of this the heavens and the earth were afterwards 
formed, i. e,, reduced to their present order and arrangement."' The Rev. John Harris, D. D., as the result 
of a very elaborate investigation, says : " On the whole, then, my firm persuasion is, that the first verse in 
Genesis was designed, by the Divine Spirit, to announce the absolute origination of the material universe 
by the Almighty Creator; and that it is so understood in other parts of Holy Writ; that, passing by an 
indefinite interval, the second verse describes the state of our planet immediately prior to the Adamic crea- 
tion; and that the third verse begins the accDunt of the six days' work." These views are not new — they 
were adopted by some of the most learned of the early fathers of the Christian Church, long before the 
science of geology was known. Gregory Nazianzen and Justin Martyr suppose an indefinite period between 
the creation and the first ordering of things. Basil and Origen are still more explicit. To these might be added 
Augustine, Theodoret, Episcopius, and others, whose interpretations imply the existence of an indefinite 
interval between the creation, as narrated in the first verse of Genesis, and that of which an account is 
given in the following verses. (See Wiseman's Lectures, and Buckland's Bridgewater Treatise.) 

During this indefinite interval between the primordial creation and the Adainic creation, millions of ages 
might have intervened, thus affording ample time for the productions, growths, formations, deposits, and 
transitions which the modern science of geology has brought to light. As Dr. Kitto remarks in his Bible 
Illustrations: "Whatever facts are recorded in the Book of God, the volume of earth confirms ; and for 
other facts unrecorded in Scripture, which are written in his stony volume, a sufficient interval of silence 
and time is afforded. 11 

Thus it appears that the phenomena, developed by prying open the long-sealed, stony pages of God's 
ancient book of nature, are found, in their ultimate results, to be in accordance with His inspired volume. — Ed. 



4G AN ILLUSTEATED 

scenes and objects around him, without emotion; and, if piety be an inmate of his 
bosom, without adoring reverence and filial love to Him who made them all ? And 
yet it is most true that the beauties and sublimities of the natural world are exhibited 
in vain to the generality of mankind. Engaged in other pursuits, or degraded by evil 
passions, or besotted by self-indulgence, the most magnificent, and the most soothing 
scenes which mark the power or the goodness of God, are equally unnoticed and 
despised by many who ought to feel most interested in them. 

Wandering oft, with brute unconscious gaze 
Man marks not" Him,—" marks not the mighty hand, 
That, ever busy, wheels the silent spheres, — 
And as, on earth, this grateful change revolves, 
With transport touches all the springs of life." 

The waters being still dispersed over the face of chaos, the Almighty was pleased 
to separate them from each other, and restrain their current within proper bounds. 
He divided those above the firmament from those beneath, and parted the waters of 
the earth from the watery atmospheres. The firmament* 1 formed on this occasion was 
called heaven, and, with the separation of the waters, completed the second day of 
the creation. Light being formed, and the waters separated from each other, the 
Almighty, on the third day, commanded that the waters beneath the firmament should 
be gathered together, and dry land appear. The waters, accordingly, fled into deep 
valleys, and recesses of the earth, the lofty mountains raised their towering heads, 
and the lesser hills displayed their pleasing summits. As the great Creator designed 
the earth for the iuture habitation of man and beast, it was no sooner separated from 
the waters, than he gave it a prolific virtue, and endowed it with the power of vege- 
tation. The surface was immediately covered with grass for cattle, which was suc- 
ceeded by herbs, plants, and fruit-trees, proper for the nourishment of man. All 
those were instantly in a state of perfection, that they might be ready for the use of 
those inhabitants for whom they were designed.! 

The Almighty Creator, having prepared such necessaries as he thought proper on 
earth, for the use of its intended inhabitants, on the fourth day formed those two 
great luminaries of heaven called the Sun and Moon ! the former of which he ap- 
pointed to rule the day, and the latter the night. He likewise formed the planets, 
fixed their gravitation and vicissitudes, and appointed their regular courses, that they 
might divide time and distinguish the seasons. By means of these luminaries the 
atmosphere was rarified, and by their influence on the planets, was promoted the 
office of vegetation. 

The creation of the first four days consisting of things inanimate, on the fifth God 
pronounced his omnipotent fiat, for the production of living creatures, saying, " Let 
the waters bring forth abundantly the moving creature that hath life, and fowls! that 
they may fly above the earth in the open firmament of heaven." He was pleased to 
form these creatures of different shapes and sizes; some very large, || to show the 
wonders of his creating power, and others exceeding small, to display the goodness oi 
his indulgent providence. After he had created them, he gave them his blessing, by 
bidding them, be fruitful and multiply ; enduing them, at the same time, with a 
power to propagate, in a prolific manner, their respective species. And thus were 
completed the works of the fifth day. 

In the beginning of the sixth day God created the terrestrial animals, whieh the 
sacred historian has divided into three classes, namely, 

* The Hebrew word which we translate firmament, signifies a curtain, or anything stretched out and 
extended. The term is not only applied to the sky, but to the atmosphere, and in this place seems particu- 
larly to refer to that extent of airy matter which encompasses the earth, and separates the clouds from the 
waters on the earth. 

t Though the first fruits of the earth were all produced without any seeds, by the bare command of God, 
yet, to perpetuate the same, each kind contained its own seed, which being sown in the earth, or falling, 
when ripe, from the plants themselves, should continue in succession to the end of the world. 

t From this expression, some are of opinion that fowls derive their origin from the water as well as the 
fishes ; while others, with equal reason, suppose them to have been made out of the earth, agreeably to 
the following passage in Gen. ii. 19: "Out of the ground God formed every beast of the field, and every 
fowl of the air." But these two texts are easily reconciled, when we consider that neither denies what 
the other asserts. It is to be observed, that some fowls live mostly in the water, others partly on land and 
partly on water, while a third sort live altogether on land. This diversity countenances the opinion of 
many of the ancients, that they were made partly out of the water, or of both mixed together. 

II The words in the text are, And God created great whales. But this expression must not be confined to 
•he whale alone ; it undoubtedly implies fish of an enormous size, of which there art various species, that 
differ both in thr'r foini and macnitud<:. 



HISTORY OF THE BIBLK 47 

1. Beasts, or wild creatures, such as lions, tigers, bears, wolves, &c. 

2. Cattle, or domestic animals, for the use of men, such as bulls and cows, sheep, 
hogs, horses, asses, &c. 

3. Creeping things, such as serpents, worms, and various kinds of insects. 

The omnipotent Creator having made these abundant preparations, crowned his 
work with the formation of the grand object, man, for whose use they were designed. 
He said, Let us make man in our own image, after our likeness.* And, to show that 
the creature he was now about to form should be the master-piece of the creation, 
and (under his auspices) have supremacy over the whole, he further says, and let him 
have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, 
and over all the earth, and over every creeping thing that creepeth upon the earth. In 
the formation of man's body, God made choice of the dust of the earth, after which, 
having infused into him an immortal spirit, or, as the text says, breathed into his nos- 
trils the breath of life, he became a living soul.i 

As soon as Adam began to experience the consciousness of his existence and intel- 
lectual endowments, he would very naturally direct attention to the animals around 
him, desirous of knowing whether his relation to them was one of security and peace. 
To relieve his mind of any disquieting apprehensions, he was assured by the Creator 
that they all were to be subject to his authority. As a pledge of such authority, they 
were moved to appear before him, that he might give them such names as would dis- 
tinguish their species and indicate their natures.! 

On perceiving that all these animals appeared in pairs, Adam would, as may be 
supposed, desire and expect to find a companion kindred to himself, and fitted to be a 
partner and help-meet. To meet this want God took one of his ribs, and created a 
woman, whom the man named, and gladly recognized as one with himself. " This," 
said he, " is now bone of my bone and flesh of my flesh," language which referred to 
the nearness of the conjugal relation, as a partnership of love. It thus was intimated 
that the marriage bond was to be regarded as indissoiuble.| 

This was certainly the last act$ of the whole creation, which, by the almighty 
power of God, was made perfect in the space of six days ; at the close of which the 
great Creator took a survey of the whole, and pronounced it good, or properly adapt- 
ed to the uses for which it was intended. The next day (which was the seventh 
from the beginning of the creation H") God set apart as a time of solemn rest from his 
labors. He blessed and sanctified it ; and to impress mankind with a just sense of 
his infinite wisdom, power, and goodness, ordered it ever after to be kept sacred.** 

* What a noble and majestic expression was this, and how consistent with the nature of that Almightv 
Being by whom it was spoken ! In the formation of other creatures, God says, Let the earth or the waters 
bring them forth; but here (as if man was to be made only a little lower than the angels) he says, Let us 
make him in our image -that is, let us make him like ourself ; let us endue him with all those noble faculties 
that will raise him above the animal creation, and make him not only to bear our image in the lower world, 
but also qualify him for the enjoyment of those blessings that are to" be found at our right hand, to the fu'l, 
extent of eternity. 

I .losephus says, that after God had created man, he called him Adam, which in the Hebrew signifies red 
from the earth with which he was made being of that color. 

t The great poet, Milton, on this occasion, expresses himself as follows : 

" As thus he spake, each bird and beast, behold 
Approaching, two and two ; these cowering low 
With blandishment ; each bird stooped on his wing. 
I named them as they passed, and understood 
Their nature, with such knowledge God endued 
My sudden apprehension !" 

II The general name for woman, in the Hebrew tongue, is Issa; but this woman, being the first, was 
(after the fall) called Ent, which signifies the mother of human kind. 

4 Though the sacred historian does not, in a particular manner, mention the formation of Eve till some 
time after lhat of Adam, yet it is not in the least to be doubted but they were both created on the same 
day. This, indeed, evidently appears from the relation of the works of the sixth day, Gen. ii. 27, where, 
a<rer the words, God created man in his own image, are added, male and female created he them. 

■f It is not directly ascertained at what time or season of the year the world was made ; but, from the 
trees being laden with fruit (of which history informs us our first parents did eat), it is most reasonable tc 
suppose that it was at or near the autumnal equinox. 

x * Thus was the seventh day appointed by God, from the very beginning of the world, to be observed as a 
day of rest by mankind, in memory of the great benefits received in the formation of the universe. It has 
been a question, among the learned, whether any sabbath was observed before the promulgation of the law 
by Moses ; but the most judicious commentators agree that Adam and Eve constantly observed the seventh 
day, and dedicated it in a peculiar manner to the service of the Almighty ; and that the first Sabbath, which 
Philo (one of the most ancient writers) calls the hvth-day of the wot Id, was celebrated in Paradise itself; 
which pious custom, beinp transmitted from our first parents to their posterity, became in time so eenera!, 
that the same Philo calls it the universal festival of mankind. 



48 AN ILLUSTRATED 

When Adam first beheld the fair partner of his life, who was presented to him by 
her Almighty Creator, he was struck with a secret sympathy, and, finding her of his 
own likeness and complexion, he exclaimed with rapture,* This is now bone of my 
done, and flesh of my flesh. He easily foresaw that the love and union which were 
now to take place between them were to be lasting. The Divine Hand which con- 
ducted the woman to Adam did it in the light of a matrimonial father; and having 
joined them together, he pronounced this benediction, Be fruitful and multiply, and 
replenish the earth ; intimating, that, as he had given them dominion over every part 
of the creation, they, by being themselves fruitful in the procreation of children, might 
live to see the earth replenished with a numerous progeny. 

To facilitate the intended happiness of our first parents, the Almighty Creator had 
provided for their residence a most delightful spot called Eden,f which was watered 
by an extensive river divided into four streams. It was furnished with all kinds of 
vegetables, among which were two remarkable trees, one called the Tree of Life,\ 

* The joy and transport of Adam, on his first sight of Eve, is thus beautifully expressed by Milton : 

-On she came, 



Led by her heavenly Maker (though unseen) 

And guided by his voice ; not uninformed 

Of nuptial sanctity and marriage rites. 

Grace was in all her steps, heaven in her eye, 

In every gesture dignity and love. 

I, overjoyed, could not forbear aloud: 

' This turn hath made amends ; thou hast fulfilled 

Thy words, Creator bounteous and benign ! 

Giver of all things fair, but fairest this 

Of all thy gifts !" 

t There is probably no subject on which such a diversity of opinions has been entertained as concerning 
the site of the Paradise in which the progenitors of mankind were placed. Mohammedans even believe 
that it was in one of the seven heavens from which Adam was cast down upon the earth after the fall, 
" Some," says Dr. Clarke, " place it in the third heaven, others in the fourth ; some within the orbit of the 
moon, others in the moon itself; some in the middle regions of the air, or beyond the earth's attraction ; 
some on the earth, others under the earth, and others within the earth." Every section of the earth's sur- 
face has also, in its turn, had its claim to this distinction advocated. From this mass of conflicting opinions 
we shall select the two which have been supported by the most eminent authorities, and which seem to 
have the strongest probabilities in their favor. 

It has been assumed that in whatever situation, otherwise probable, the marks by which Moses charac- 
terizes the spot are to be found, there we may suppose that we have discovered the site of Paradise. In 
fixing the first probability, the all but unquestionable fact that the known rivers Euphrates and Tigris are 
mentioned as two of the four rivers of Eden, is of the greatest importance ; and therefore the most exact 
inquirers have not sought for the spot at any point distant from those rivers. The Euphrates and Tigris 
being thus identified with two of the rivers of Eden, there has remained a great latitude in the choice of 
a site for the garden, some looking for it near the source of those rivere, and others seeking it in the low 
and flat plains through which they flow in the lower part of their course. 

The first position places Eden in Armenia, near the sources of the four great rivers Euphrates, Tigris 
(Hiddekel), Phasis (Pison), and the Araxes (Gihon). The similarity of sound between Phasis and Pison is 
considered to strengthen this opinion, as does also the similarity of meaning between the Hebrew name 
Gihon and the Greek Araxes, both words denoting swiftness. 

One consideration that induced a preference for this site is, that the advocates of this opinion considered 
" heads," as applied to the rivers which went forth from the garden, to mean " sources," which would there- 
fore render it natural to look for the terrestrial paradise in a mountainous or hilly country, which only 
could supply the water necessary to form four heads of rivers. But others, those who would fix the site 
toward the other extremity of the two known rivers, reckon it sufficient, and indeed more accordant with 
the text, to consider the " four heads" not as sources, but as channels— that is, that the Euphrates and 
Tigris united before they entered the garden, and after leaving it divided again, and entered the Persian 
gulf by two mouths ; thus forming four channels, two above and two below the garden, each called by a 
different name. "The river or channel," says Dr. Wells, "must be looked upon as a highway crossing 
over a forest, and which may be said to divide itself into four ways, whether the division be made above 01 
below the forest." With this view, some writers are content to take the present Shat-ul-Arab (the single 
stream which is formed by the confluence of the Tigris and Euphrates, and which afterward divides to 
enter the gulf) as the river that went through the garden ; but as Major Rennell has shown that the two 
great rivers kept distinct courses to the sea until the time of Alexander, although at no great distance of 
time afterward they became united, other writers are contented to believe that such a junction and sub- 
sequent divergence did, either in the time of Moses or before the deluge, exist in or near the place indi 
cated. The deluge must have made great changes in the beds of these and many other rivers, and inferior 
agencies have alone been sufficient greatly to alter the ancient channels of the Tigris and Euphrates. 
This is not only rendered obvious by an inspection of the face of the country, but the memory of such 
events is preserved by local traditions, and they are even specified in the writings of the Arabian geogra- 
phers and historians. Thus, then, of the two most probable conjectures, one fixes the terrestrial Paradise 
in Armenia, between the sources of the Euphrates, Tigris, Phasis,, and Araxes ; and the other identifies the 
land of Eden with the country between Bagdad and Bussorah ; and, in that land, some fix the garden near 
the latter city, while others, more prudently, only contend that it stood in some part of this territory where 
an ancient junction and subsequent separation of the Euphrates and Tigris took place. 

t This tree is supposed to have been so called from its having in it a virtue not only to repair the animal 
spirits, as other nourishment does, but likewise to preserve and maintain them in the same equal temper 
«ii id state wherein they were created; that is to say, without affecting the party who used it with pain, 
iisease, and decay. 



HISTORY OF THE BIBLE. 40 

and the other the Tree of Knowledge,* by the latter of which Good and Evil were 
to be distinguished. Into this earthly paradise did the Almighty conduct Adam and 
Eve, giving them orders to take care of the garden, and superintend the plants. He 
granted them permissioD to eat of the fruit of even" tree, except that of the Tree of 
Knowledge of Good and Evil. This he strictly charged them not even to touch, on 
the penalty of incurring his displeasure, and thereby entailing upon themselves and 
their descendants, mortality, diseases, and death. With this small restraint God left 
them in the garden of Eden, whore everything was pleasing to the sight, and ac- 
commodated to their mutual enjoyment. 

Thus fixed in the most beautiful situation, possessed of innocence, devoid of guilt, 
and free from care, the happiness of our first parents appeared complete : 

" Perfection crowned with wondrous frame, 
And peace and.plenty smiled around ; 
They felt no grief, they knew no shame, 
But tasted heaven on earthly ground." 

But, alas ! their bliss was transient, their innocence fleeting, and their exemption 
from care very short. 

All animals at this time were social in their tempers, except the serpent,! who 
was equally subtle and envious. This malignant creature, viewing the felicity of the 
first pair with those painful sensations which are natural to depravity of heart, de- 
termined to allure them from their innocence, and stimulate them to the crime of 
disobedience. In consequence of this infernal design, he began by persuading Eve to 
taste the prohibited Tree of Knowledge, telling her,i that, by so doing, both herself 
and her husband would immediately be sensible of the difference between Good and 
Evil, acquire much additional happiness, and even not be inferior, in point of wis- 
dom, to Gon himself.}: 

Unhappily the artifices of the serpent prevailed. Eve gazed on the tempting fruit 
till her appetite was inflamed: its beautiful hue made her fancy it a most delicious 
food; and she at length sacrificed her duty to gratify her curiosity. She stretched 
forth her presumptuous hand, took of the baneful fruit, and ate her own destruction. 



She plucked, she ate 



Earth felt the wound, and nature from her seat, 
Sighing through all her works, gave sign of wo 
That all was lost." 



Pleased with the taste of the fruit, and fancying herself already in possession of that 
additional happiness the serpent had promised her. she flew to Adam, and enticed 
him to participate in her crime. 



He scrupled not to eat 



Against his better knowledge- 
Earth trembled from her entrails, as again 
In pangs, and Nature gave a second groan : 
Sky lowered, and muttering thunder, some sad drops 
Wept, at completing of the mortal sin." 

E.emorse, the natural consequence of guilt, now opened their eyes to each other's 
nakedness. No longer shielded by innocence from shame, they were mutually shock- 
ed at tfae reciprocal indecency of their appearance ; and they sewed fig-leaves together 
and made themselves aprons. That is, they tied or twisted together the broad leaves 
of the fig-tree, so as to form a girdle for the loins, being prompted by the impulse of 
shame to the expedient of an artificial covering for their persons. 

While they were in a state of innocence, they no sooner heard the voice of God ap- 

* There are various opinions concerning the nature and properties of the Tree of Knoicledse, which was 
forbidden to our first parents. Some think it had a baneful quality, directly opposite to that of the Tree of 
Life ; while others imagine it is thus called by the sacred historian, because, directly after Adam and Eve 
had eaten of it, they became sensible of the good they had lost, and the evil they had incurred, by their 
disobedience. 

t It is generally thought that this was the work of Satan, who, to effect his purposes, assumed the figurr 
of a serpent. 

X The narrative of the temptation has been regarded "by some interpreters as allegorical, because the 
power of speech and the faculty of reason are ascribed to the serpent. But the whole narrative, of which 
this is a part, is clearly historic ; and as the sacred writer would not be likely to mix the allegorical and the 
historical in his record, the conclusion is very evident that the literal interpretation of the narrative is the 
true one, and that the presence and the agency of a real serpent must be considered as a matter of fact. Of 
course it -will be conceded that the utterance of words was supernatural. There is clear evidence, however, 
of the agency of a higher power concealed under the serpent's form — a malignant spirit of evil — that used 
the serpent in executing his malevolent design. — Ed. 



50 AN ILLUSTRATED 

proach them, than they ran with ecstasy to meet him, and with humble joy welcomed 
his gracious visits ; but now their Maker was become a terror to them, and they a terroi 
to each other. Their consciences painted their transgression in the blackest colors, 
all hope was banished, and nothing remained but horror and despair. 

When, therefore, after their transgression, they heard the voice of the Lord in the 
garden, instead of running to meet him as before with cheerfulness and joy, they flew 
to the most retired part of it, in order to conceal themselves from his sight.* But the 
Almighty soon called them from their dark retreat ; and, after a short examination, 
they both acknowledged their guilt. The man attempted to excuse himself by laying 
the blame on the woman, and pleaded her persuasions as the cause of his criminality. 
The woman endeavored to remove the crime from herself to the serpent; but the 
Almighty thought proper to make all three the objects of his distributive justice. As 
the serpent had been the original cause of this evil, God first passes sentence on him, 
which was, that (instead of going erect as he did before the fact) he should ever after 
creep on his belly, and thereupon become incapable of eating any food, except what 
was mingled with dust. The woman was given to understand that she had entailed 
upon herself sorrow from conception, pain in childbirth, and subjection to her hus- 
band. The punishment of Adam consisted in a life of perpetual toil and care,t in 
order to keep in due subjection those passions and appetites, to gratify which he had 
transgressed the divine command. 

The awful decree being thus solemnly pronounced, as well on the author of the 
offence, as the offenders themselves, the Almighty, to enhance their sense of the crime, 
and the tokens of his resentment, expelled the guilty pair from the blissful regions 
of paradise, after which he placed at the east end of the garden a guard of angels, in 
order not only to prevent their re-entrance, but to secure the forbidden fruit from the 
unhallowed hands of polluted mankind. 

Thus, by this original pollution, fell our first parents, who, from the happiest con- 
dition that can be conceived, plunged themselves into a state of wretchedness, and 
thereby entailed misery on their descendants. 



CHAPTER II. 

In the space of two years after the expulsion of our first parents from Paradise, the 
human race was increased by Eve's being delivered of two sons, the first of whom she 
called Cain,| and the latter Abel.|| As these two brothers were of different disposi- 
tions, so, when they grew up to years of maturity, they followed different employ- 
ments. Abel, the younger was just in his dealings, and amiable in his temper. 
Firmly believing that God saw all his actions, and knew their motives, he carefully 
avoided offending his beneficent Maker, and, in the simplicity of a shepherd's life, 
took a pleasure in practising all the social virtues. On the contrary, Cain was per- 
versely wicked, and avariciously craving. His attention was principally directed to 

* Milton makes Adam, on this occasion, express himself as follows : 

" How shall I behold the face 

Henceforth of God or angel, erst with joy 
And raptures oft beheld ?— O ! might I here 
In solitude live savage, in some glade 
Obscured, where highest woods (impenetrable 
To star or sunlight) spread their umbrage broad, 
And brown as evening ; cover me, ye pines ! 
Ye cedars, with innumerable boughs, 
Hide me, where 1 never may see them more !" 

t The words in the text are, in the sweat of thy face shall, thou eat bread ; which implies that labor alone 
should produce what, if he had not transgressed, nature would have spontaneously bestowed. 

t As soon as Eve was delivered of her first child, she cried out, in a transport of joy, / have gotten a man 
from the Lord: being persuaded that this son was the promised seed mentioned by the Almighty in the sen- 
tence he passed on the serpent : / will put enmity between thee and the woman, and between thy seed and he* 
seed: it shall bruise thy head, and thou shell, bruise Ins. heel. In consequence of this persuasion, Eve called 
her first son Cain, which signifies possession or acquisition. 

II The word Abel, in the Hebrew language, signifies vanity, ana, according to some, wa< given him as an 
Intimation of the little esteem his mother had for Him in comparison of her first-born 



HISTORY OF THE BIBLE. 51 

husbandry: but with all the berrefits arising from cultivation, he was perpetually 
.lissatisfied at what the earth produced, and, from his natural vile disposition, was 
guilty of the first murder ever committed. 

It was customary, even in the infancy of the world, to make acknowledgments to 
God by way of oblation. This being agreed on by these two brothers, Cain offered 
the produce of his husbandry, and such fruits as nature bestowed by the assistance 
of art. Abel's oblation consisted of the milk of his herds, and the firstlings of his 
Hocks. The Almighty was pleased to prefer the latter, being the simple productions 
of nature, to the former, which, no doubt, he considered as the interested offerings oi 
laborious avarice.* This preference raised the resentment of Cain, whose soul was 
so impressed with hatred toward his brother, that he even showed it in his coun- 
tenance. 

The Almighty, knowing the secrets of Cain's heart, condescended, in his great 
goodness, to "expostulate with him to the following effect: " That his respect to true 
goodness was impartial, wherever he found it ; and that, therefore, it was purely his 
own fault that his offering was not equally accepted : that piety was the proper dis- 
position for a sacrificer, and that if herein he would emulate his brother, the same 
tokens of divine approbation should attend his oblations : that it was madness in him 
to harbor any revengeful thought, against his brother, because, if he proceeded to put 
them into execution, a dreadful punishment would immediately follow." 

This kind admonition from the Almighty had so little effect upon Cain, that, in- 
stead of being sensible of his fault, and endeavoring to amend, he grew more and more 
incensed against his brother, and at length formed the resolution of gratifying his re- 
venge by depriving him of his existence. 

But it was not long before Cam was ca/led to an account for this horrid deed. The 
all-seeing God, from whom no secrets can be hid, appeared before him, and demanded 
the reason of his brother's absence. Sensible of the enormity of his crime, Cain at- 
tempted to reply ; but guilt, for a time, tied his tongue. At length, in faltering ac- 
cents, he tried to evade what he did not dare positively to answer. He pretended to 
be surprised at not having seen his brother for some time ; and likewise observed, 
that he was neither the guardian of Abel, nor empowered to watch his' motions. 

On this the Almighty charged Cain, in direct terms, with the murder of his broth- 
er ; and, after expressing to him the atrociousness of the crime, and how much it 
cried to heaven for vengeance, proceeded to pass sentence on him. " JNow," says he, 
" art thou cursed from the earth, which hath opened her mouth to receive thy brother's 
blood from thy hand. When thou tillest the ground it shall not henceforth yield unto 
thee her strength; a fugitive and a vagabond shalt thou be in the earth." 

The wretched criminal, struck with the severity of this denunciation, convinced of 
the atrocious nature of his offence, and deploring the misery of his situation, ex- 
claimed, " My punishment is greater than I can bear." He was apprehensive of 
meeting with worse evils than his sentence really imported ; and that he should not- 
only feel the miseries of banishment, but likewise be subjected to the loss of his life 
by the hands of his fellow-creatures. But, to ease his mind in this last respect, the 
Almighty was pleased to declare to him, that whoever should slay him, vengeance 
should be taken on them seven fold. He likewise set a particular mark on him, 
whereby he might escape his supposed danger ; for it was the divine intent to punish 
him by the prolongation of his life, during the remainder of which he should be 
loaded with infamy, and under all the horrors of a guilty conscience. 

In consequence of the divine sentence, Cain left his parents and relations, and 
went into a strange country. He was banished from that sacred spot where the 
Almighty had given frequent manifestations of his glorious presence ; and though by 
the divine decree no person was permitted to hurt him, yet the consciousness of his 
own guilt made him fearful of everything he saw or heard. After wandering about 

* The reason why the offering of Ahel was preferred to that of Cain, is given in the Epistle to the Heh. 
11 : 4: "By faith Abel offered unto God a more excellent sacrifice than Cain." It was faith that made his 
offering more acceptable. As Abp. Magee has remarked, " His faith was especially superior, as being not 
directed to God alone, but also to the great Redeemer, promised immediately after the fall, whose expiatory 
death was typified by animal sacrifice ; by offering which Abel evinced his faith in the great sacrifice of the 
Redeemer prefigured by it. Such faith was what Cain wanted. His offering was a mere recognition of 
God as a Creator and Benefactor, such as any unrighteous man mi^ht offer. — Ed. 



52 AN ILLUSTRATED 

a considerable time through different countries, he -at length settled with his family 
in the land of Nod. Here he lived for a course of years, in which time his descend- 
ants being greatly increased, in order to keep them together, he built a city, and 
called it after the name of his son Enoch, which, hi the Hebrew tongue, signifies a 
dedication. 

From the loins of Cain, in regular succession, came Larnech, the son of Methu- 
selah, who introduced polygamy by marrying two wives, the one named Adah, and 
the other Zillah. Among the children by the former of these wives he had two 
sons, namely, Jabal and Tubal, the first of whom made great improvements in the 
management of cattle, and the other invented the psaltery, and first gave melody to 
music. By Zillah he had Tubal-Cain, who was celebrated for his great strength, 
excelled in martial exercises, and first discovered the art of forging and polishing 
metals. Lamech had likewise a daughter called Naamah (which denotes fair and 
beautiful), who is supposed to have been the first person that found out the art of 
spinning and weaving. 

Having said thus much of Cain and his posterity, Ave must now return to our 
primitive parents, Adam and Eve. The death of the righteous Abel and the banish- 
ment of Cain afflicted them to the heart ; and they continued some time in the 
deepest lamentation. At length the Almighty was pleased to alleviate their afflic- 
tion by a promise that they should have another son, who should be a comfort and 
consolation to them in their old age. Accordingly, in the proper course of time, Eve 
was delivered of another boy, whom they called Seth, which signifies substitute, or 
appointed, because God was pleased to send him instead of " Abel, whom Cain slew." 
At this time Adam was one hundred and thirty years* old, after which he lived eight 
hundred years, and begat several other children, both sons and daughters. 

The male posterity of Adam, in the line of Seth, was as follows: — 

When Seth was one hundred and five years old, he had a son named Enos, in 
whose days the sacred historian informs us that men began to institute stated forms 
and ceremonies in the worship of Almighty God. After the birth of Enos, Seth lived 
eight hundred and seven years, so that the whole of his life was nine hundred and 
twelve years. 

Enos, at the age of ninety, had a son, whom he named Cainan ; after which lie 
lived eight hundred and fifteen years ; in the whole nine hundred and five. 

Cainan, when seventy, had a son named Mahaialeel ; after which he lived eight 
hundred and forty years ; in all nine hundred and ten. 

Mahaialeel, when sixty-five, had a son named Jared ; after which he lived eight 
hundred years ; in all eight hundred and sixty-five. 

Jared, when one hundred and sixty-two, had a son named Enoch ;* after which he 
lived eight hundred years ; in all nine hundred and sixty-two. 

Enoch, when sixty-five, had a son named Methuselah ; after which he lived three 
hundred years; in all three hundred and sixty-five. 

Methuselah, when one hundred and eighty-seven, had a son named Lamech ; after 
which he lived seven hundred and eighty-two years ; in all nine hundred and sixty- 
nine. 

Lamech, when one hundred and eighty-two, had a son named Noah ; after which 
he lived five hundred and ninety-five years ; in all seven hundred and seventy-seven. 

And Noah, when five hundred years old, had three sons, Shem, Ham, and Japhet ; 
from whom the world was replenished after the general deluge. 

This is the genealogy which Moses gives us of the posterity of Adam, in the line 
of Seth ; and if we consider the prodigious length of men's lives in this age, the 
strength of their constitutions from a temperate life, and the advanced years in which 
they begat children, the number of inhabitants previous to the flood must have been 
very immense. 

The descendants of Seth, and those of Cain, lived separate for a considerable time, 
the former despising the latter on account of their natural cruelty. The Sethites, 
who adhered to the service of God, and diligently attended to their religious duties, 
were styled the " Sons of God ;" in distinction to which the descendants of Cain, 
who led profligate and impious lives, were termed the " sons and daughters of men." 

* Of all the posterity of Adam, the most remarkable is Enoch, who, for his distinguished piety and vir- 
tue, was exempted from mortality, being immediately, that is, without passing through the valley of the 
shadow of death, translated to the heavenly mansions. 



HISTORY OF THE BIBLE. 53 

After the death of Adam,* the Sethites retired from the plain where they had 
hitherto resided, to the mountains opposite paradise; and, for some time, continued 
to live in the fear of God, and to preserve the strictest rules of piety and virtue, in 
the course of time, the descendants of Cain, who were now become very numerous, 
spread themselves over all that part of the country which had been left by the Seth- 
ites, even to the confines of the mountains where Seth had fixed his abode ; and here 
they continued that abandoned course of life they had followed before their removal. 

L T y this close connexion, the Sethites had frequent opportunities of seeing the 
daughters of Cain, who being exceeding beautiful, they were so captivated with 
their charms, that they entered into nuptial alliances "with them ; and from this 
intercourse were born men of a very gigantic size, who were no less remarkable for 
their daring wickedness, than for their bold and adventurous undertakings. Thus 
did the example of the wicked family of Cain prevail, and, by degrees, destroy all 
the remains of religious duties in the posterity of Seth. The righteous Noah used 
his utmost efforts to convince them of the enormity of their conduct; but all his 
admonitions were in vain: the bent of their thoughts had taken another turn, and 
their whole study and contrivance was, how to gratify their inordinate passions. 

This universal depravity of mankind so offended the Almighty, that, as the sacred 
historian informs us, he " repented that he had made man on the earth "f and, as 
a proper punishment for their offences, thought of destroying not only the whole of 
the human race (Noah and his family excepted), but also the brute creation, which 
he had formed for the use of ungrateful man. But before the Almighty fixed the 
resolution of executing his design, he thought proper to give one chance to the prin- 
cipal objects of his resentment, which was, that if, in the space of one hundred and 
twenty years, they should forsake their evil ways, repent, and reform, his mercy 
should be at liberty to interpose and reverse their doom. This he communicated to 
his servant Noah, who, for his great justice and piety, had found favor in his sight ; 
and for which his family (consisting only of eight persons) were to be exempted from 
the general destruction. 

Notwithstanding the merciful and beneficent promises of the Almighty, yet such 
was the corrupt state of mankind at this time, and so lost were they to every sense 
of virtue, that they still prosecuted their vicious courses, and subjected themselves to 
the consequences of the divine displeasure. Finding, therefore, that all lenity and 
forbearance tended to no purpose, except to make them more bold and licentious, 
God at length made known to his servant Noah his awful determination of involving 
them, and the earth they inhabited, in one general destruction, by a flood of water. 
He likewise assured him that as he had, in a particular manner, testified his fidelity 
to his Maker, he would take care to preserve him and his family, together with such 
other creatures as were necessary for the restoration of their species from the general 
calamity. To effect this, he gave him orders to make an ark, or large vessel of 
gopher-wood, t and, that it might be secured from the violence of the waves, to pitch 
it both within and without. The form and dimensions of this building are thus 
described by the sacred historian : " And this is the form which thou shalt make it 
of: the length of the work shall be three hundred cubits, the breadth of it fifty 
cubits, and the height of it thirty cubits. A window shalt thou make to the ark, 

* The sacred historian does not inform us at what exact period Adam paid the debt of nature, nor in what 
place his remains were deposited. The ancient Arabians tell us that he was buried at Hebron, in the cave 
of Machpelah, which Abraham, many ages after, bought for a burying-place for himself and family. They 
likewise say that when Adam found his end approaching, he called his son Seth, and the other branches of 
his numerous family, to whom he gave a strict charge that they should always live separate, and have no 
manner of intercourse with the impious family of the murderer Cain. 

t This expression must not be taken in the literal sense of the words, for God is not the son of man that he 
should repent ; but it is a figurative expression, and adapted to our apprehensions. The meaning, therefore, 
is, that as all men were corrupt, and turning a deaf ear to his preacher Noah, the Almighty was determined 
to destroy man whom he had created. 

t When we consider that "CD and Kvnapiao-ns have the same radical consonants, we are at once led to 
select a species of cypress as the " gopher-wood," or rather the gopher-tree in question. The wood of the 
cypress possesses an unrivalled fame for its durability, and its resistance to those injuries which are inci- 
dent to other kinds of wood. The divine appointment had doubtless a reason founded in the nature of 
things, and no better reason can be found than the matchless excellence of the wood recommended. The 
compact and durable nature of the cypress rendered it peculiarly eligible for sacred purposes : hence we 
find it was employed in the construction of coffins among the Athenians, and mummy-cases among the 
Egyptians. The cupressus sempervirens, a straight and elegant tree of the cone-bearing family, seems there- 
fore to have the best title to the credit of having furnished the material for the most important vessel thai 
was ever constructed. 



54 AN ILLUSTEATED 

and in a cubit shah thou finish it above ; and the door of the ark shah tjiou set in 
the side thereof; with lower, second, and third stories shah thou make it."* 

Having received these instructions from God, Noah, in obedience to the divine 
command, immediately set about the arduous work, which he finished, according to 
God's direction, seven days before the rain began to fall, having been encouraged so 
to do by an assurance from his Maker, that though he meant to destroy the world in 
general, yet he would establish his covenant with him. 

The ark being finished, the Almighty commanded Noah to take into it " every 
living thing of all flesh," both cattle and beasts of the field," birds and fowls of the 
air, and reptiles of all kinds ; of the unclean only one pair each, but of the clean, 
seven pair. That he should likewise make a proper provision of food for the differ- 
ent animals ; and, having placed them in their respective apartments, should then 
enter the ark himself, taking with him his wife, together with his sons and their 
wives. 

All things being adjusted agreeably to the divine direction, Noah entered the ark, 
with his family, in the six hundredth year of his age ; and on the seventeenth day of 
the second month (which was seven days after his entrance) the whole face of nature 
began to wear a gloomy aspect, and to appear as if the earth was to be finally dis- 
solved, and all things return to their primitive chaos. The windows or cataracts of 
heaven were opened, and the earth was overspread with a dreadful inundation. In 
vain did sinful mortals seek for protection, or endeavor to shelter themselves from 
the common destruction ; for mountains and valleys were soon alike, and every refuge 
was banished their sight. For forty days and nights did the rain continue to fall, 
without the least intermission ; when at length the ark began to float, and, in pro- 
cess of time, was elevated above the highest mountains. A dismal scene now pre- 
sented itself! the earth, with all its beautiful variety of nature and art, was no 
more ! nothing appeared to the sight but a watery desert, abounding with wrecks of 
the once lovely creation.-} 

The Almighty having thus avenged himself of a sinful world, and reflecting upon 
Noah, and the poor remains of his creatures in the ark, caused a drying north wind 
to arise, the flood-gates of heaven to be stopped, and the falling of the waters to 
cease ; by which means the deluge began to abate, and the waters gradually sub- 
siding, in process of time the earth again appeared. 

The first discovery Noah made of the cessation of the flood was, from the ark 

* There is much difference of opinion about the form of the ark. The common figures are given under 
the impression that it was intended to be adapted to progressive motion : whereas no other object was 
sought than to construct a vessel which should float for a given time upon the water. For this purposp it 
was not necessary to place the ark in a sort of boat, as in the common figures; and we maybe content 
with the simple idea which the text gives, which is that of an enormous oblong box, cr wooden house, 
divided into three stories, and apparently with a sloping roof. The most moderate statement cf its dimen- 
sions makes the ark by far the largest of vessels ever made to float upon the water. As the measurements 
are given, the only doubt is as to which of the cubit measures used by the Hebrews is here intended. It 
seems that the standard of the original cubit was the length of a man' s arm from the elbow to the end of 
the middle finger, or about eighteen inches. This was the common cubit ; but there was also a sacred cubit, 
which some call a hand's breadth (three inches) larger than the common one ; while others make the 
sacred cubit twice the length of the common The probability is, that there were two cubit measures be- 
side the common ; one being of twpnty-one inches, and the other of three feet. Some wrjters add the 
geometrical cubit of nine feet. Shuckford says we must take the common or shortest cubit as that for the 
ark; and Dr. Hales, taking this advice, obtained the following result: " It must have been of the burden 
of 42,413 tons. A first-rate man-of-war is between 2,200 and 2.300 tons ; and, consequently, the capacity or 
stowage of eighteen such ships, the largest in present use, and might carry 20,000 men, with provisions for 
six months, besides the weight of 1,800 cannon and all military stores. It was then by much the largest ship 
ever built." 

t The Deluge. — From the Original by Nicholas Poussin. — Several great masters have treated' this subject, 
but none of their productions have acquired the celebrity of our engraving by Poussin. All others have 
chosen but partial scenes or episodes— either the beginning or the end — of this terrible infliction. 
Poussin alone has ventured to embody the whole of this all-engulfing cataclysm, and show its frightful 
catastrophe; he alone has dared to render that tremendous sentence: "All flesh died that moved "upon 
the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the 
earth, and every man." The air is laboring with the full-swollen clouds ; the raiu descends in torrents , 
the sun. obscured, throws but a dim and feeble light ; the overwhelming floods have long confounded the 
hills with the plains, and already reached the summits of the highest mountains. The foaming waves in 
the centre of the awful scene, rolling in irresistible volumes, dash against the rock the frail bark of one 
who had vainly leaped thereon to find a refuge, and now raises his imploring hands to inexorable Heaven. 
In front a family are still struggling to escape their fate ; while the ark floats away in the distance. Never 
was execution more adapted to its subject — abounding in gloomy and terrific images, presented with appal 
ling truth. This chef d'oeuvre was the last labor of Poussin : he finished it in 1664, at the age of 70, and died 
\u the following year 



56 AN ILLUSTRATED 

resting on the mountains of Ararat.* This was about the beginning of May, and 
about the middle of the following month the tops of the mountains appeared. But 
Noah (who, no doubt, was glad to see the appearance of anything substantial after 
so long a confinement), wisely considering, that though the mountains were visible, 
the valleys might be yet overflowed, waited forty days longer before he attempted 
any further discovery. At the expiration of that time, opening the window of the 
ark, he let go a raven, supposing that the scent of dead bodies would allure him to 
fly a considerable distance. Encouraged by the absence of the raven for seven days, 
he let fly a dove, which, finding no resting-place, returned to its old habitation. 
Seven days after he sent out the same bird, which then returned with an olive-branch 
in its mouth, a happy certainty that the waters were removed from the place where 
the olive-tree stood. Still, however, determined not to be too hasty, he remained iD 
the ark seven days more, when sending out the dove a third time, and she not return- 
ing, he concluded that the waters were entirely withdrawn. In consequence of this 
he made the necessary preparations for leaving the ark ; but, mindful of God's 
directions, ventured not forth till fifty-five days after, in order that the earth might 
be properly dry for his reception. Having, at the expiration of that period, received 
God's positive command to leave the ark, he accordingly came out of it on the 
twenty-seventh day of the second month, bringing with him every creature that had 
been retained for replenishing the earth. Thus ended Noah's long and melancholy 
confinement, which, from the time of his entering the ark to that of his leaving it, 
amounted exactly to one solar year. 

The first thing Noah did, after quitting the ark, was to erect an altar, on which he 
offered sacrifices to God, for his great goodness in preserving him and his family 
from the general destruction. The Almighty, knowing the purity of Noah's inten- 
tions, was so well pleased with his conduct, that he gave him his divine assurance 
that he would never more " curse the ground for man's sake," nor should the earth 
ever be again destroyed by a general deluge. In confirmation of this, he appointed 
a bowf to appear in the heavens as a token, and which was now to be the ratifica- 
tion of the truth of his promise. 

Having, by this divine promise, eased the mind of Noah, who was fearful of a 
second deluge, the Almighty, after blessing him and his sons, granted them many 
singular privileges, such as far exceeded those he had bestowed on our primitive 
parents. Before the flood, mankind had no other food than vegetables; but now the 
Almighty, after giving Noah and his sons the same dominion over the creation as 
he had done Adam, permitted them to kill any creatures they thought proper for 
food, only with this restriction, that they should not eat " the blood thereof." This 
restraint was certainly laid by God to prevent the shedding of human blood, against 
which he denounces the following sentence: "Whoso sheddeth man's blood, by 

* It is generally admitted that the mountain on which the ark rested lies in Armenia; although there are 
some who contend that it must be sought in Cashgar, on the extension eastward of the great Caucasian 
chain. The investigations of recent Biblical critics have, however, tended to strengthen the original con« 
viction in favor of the Armenian mountain. The particular mountain to which people of different nations 
and religions concur in awarding this distinction is situated in N. lat. 39° 30', and E. long. 44° 30', in the 
vast chain of Taurus, and nearly in the centre between the southern extremities of the Black and the 
Caspian seas. Its summit is elevated 17,260 feet above the level of the sea, and is always covered with 
snow, as indeed is the whole mountain, for three or four months in the year. It is a very grand object, 
being not merely a high summit in a chain of elevated mountains, but standing as it were apart and alone , 
the minor mountains, which seem to branch out from it and decline away in the distance, being so per- 
fectly insignificant in comparison, that the sublime effect of this most magnificent mountain is not at all 
impaired, or its proportions hidden by them. This great mountain is separated into two heads, distin 
guished as the Great and Little Ararat, which perhaps accounts for the plural expression, " mountains,' 
of the text. The heads form distinct cones, separated by a wide chasm or glen, which renders the distance 
between the two peaks 12,000 yards. One of them is much smaller than the other, and forms a more 
regular and pointed cone : it is also much lower, and its summit is clear of snow in summer. The **-ne- 
nians,who have many religious establishments in its vicinity, regard the mountain with intense veneiation, 
and aie firmly persuaded that the ark is still preserved on its summit. 

t "/ do set my bow in the cloud."— The rather equivocal sense of the woid " set" in English has occa- 
sioned a very mistaken impression, which has led to some cavils, which the use of the more proper word 
" appoint" would have prevented. As it stands, it has been understood to say that the rainbow was at this 
time first produced: whereas, as its appearance is occasioned by the immutable laws of refraction and 
reflection, as applied to the rays of the sun striking on drops of falling rain, we know that the phenomenon 
must have been occasionally exhibited from the beginning of the world, as at present constituted. Accord- 
ingly, the text says no more than that the rainbow was then appointed to be a token of the covenant 
between God and man. Our engraving is a view of Mount Ararat, from tht hills above Erivan, drawn 
by A. W Calcatt. from a sketch made on the spot by J. Morier, Es<i. 



HISTORY OF THE BIBLE. 



57 



■'! 




58 AN ILLUSTRATED 

man shall his blood be shed. 5 ' With these grants and promises, God gave the same 
encouragement to Noah and his family that he did to our first progenitors, by telling 
them to " be fruitful and multiply, and replenish the earth. 1 ' 

Though the deluge had destroyed all the inhabitants of the earth (except what 
were retained in the ark for forming the new world), yet the vegetable part of the 
creation still existed, and, in a short time, by the genial warmth of the sun, again 
appeared in all its glory. 

Previous to the flood, Noah had directed his attention to husbandry,* and the 
earth having now resumed its former appearance, he betook himself to the same 
employment. Among other improvements, he planted a vineyard, and, prompted 
by natural curiosity to taste the fruit of his own labor, invented a machine for ex- 
tracting the juice from the grape. Pleased with the taste of the liquor, and being 
unacquainted with the strength of it, he unwisely gave a loose to indulgence, and, 
by diinking too freely, became quite intoxicated. In consequence of this, he laid 
himself down to sleep in his tent, where, either from the rustling of the wind, or the 
discomposure of his body, he was uncovered on that part which natural modesty 
teaches us to conceal. 

. This circumstance produced the first instance of human degeneracy after the flood. 
The old world was destroyed for the wickedness of its inhabitants, and therefore it 
might have been expected that the new world would have been filled with people 
of a better disposition : but, as in the ark there were unclean as well as clean beasts, 
so in the family of Noah there were two good sons and one naturally wicked, the 
two former being Shem and Japhet, and the latter Ham. 

The unseemly situation of Noah, from his intoxication, was first discovered by 
this wicked son, who, instead of covering his father's nakedness and concealing his 
shame, exposed his weakness, and made him the subject of his scorn and derision. 
But his brothers were far from being pleased with his conduct : possessed of filial 
piety, and moved at the indecent posture of their aged parent, they no sooner saw 
him than they ran and fetched a garment, and immediately covered that nakedness 
which their pious modesty would not permit them to behold. 

When Noah recovered from the stupefaction into which the wine had thrown 
him, and was informed of the unworthy manner in which his son Ham had treated 
him, he cursed his race, in the person of Canaan, his grandson : " Cursed," said he, 
"be Canaan: a servant of servants shall he be to his brethren." On the contrary, 
reflecting how respectfully his other two sons behaved, he rewarded their pious care 
with giving each his blessing; all which, in process of time, was fulfilled in their 
posterity. 

These are all the particulars given us by the sacred historian relative to Noah, 
except that he lived three hundred and fifty years after the deluge, and paid the 
debt of nature at the age of nine hundred and fifty. At what exact period he died 
we are not informed, neither the place of his interment; but, according to oriental 
tradition, his remains were deposited in some part of Mesopotamia. 



CHAPTER III. 

It is not in the least to be doubted but that Noah and his family, for some years 
after the flood, continued to reside in the neighborhood of the mountains of Armenia, 
where the ark had rested. But his descendants, in the course of time, having a nu- 
merous progeny, the greater part of them quitted their primitive spot, and directing 
their course eastward, came at length to the plain of Shinar, on the banks of the 
river Euphrates. Attracted by the beauty of the place, the convenience of its situa- 
tion, and the natural fertility of the soil, they resolved not to proceed any further, 
but to make this their fixed place of residence. 

Having formed this resolution, in order to render themselves conspicuous to future 

* It is conceived that Noah considerably advanced agriculture by inventing more suitable implements 
fhan had previously been in use. We find no grounds fortius conjecture in the text; but it is by no means 
jnlikely that the demand upon his mechanic ingenuity in the construction of the ark had qualified him for 
improving the agricultural implements previously in use. 

I 



HISTORY OF THE BIBLE. 



59 




60 AN ILLUSTRATED 

generations, they determined to erect a city,* and in it a building of such stupendous 
height as should be the wonder of the world. Their principal motives in doing this 
were, to keep themselves together in one body, that hy their united strength and 
counsels, as the world increased, they might bring others under their subjection, 
and thereby become masters of the universe. 

The idea of the intended tower gave them the most singular satisfaction, and the 
novelty of the design induced them to enter upon its construction with the greatest 
alacrity. One inconvenience, however, arose, of which they were not apprized, 
namely, there being no stone in the country wherewith to build it. But this defect 
was soon supplied by the nature of the soil, which being clayey, they soon converted 
into bricks, and cemented them together with a pitchy substance, called bitumen, 
the country producing that article in great abundance. 

As the artificers were numerous, the work was carried on with great expedition, 
and in a short time the walls were raised to a great height. But the Almighty, 
being dissatisfied with their proceedings, thought proper to interpose, and totally 
put an end to their ambitious project; so that this first attempt of their vanity he- 
ro me only a monument of their folly and weakness. 

Though the descendants of Noah were at this time exceedingly numerous, yet 
they all spoke one language.! In order, therefore, to render their undertaking inef- 
fectual, and to lessen the towering hopes of these aspiring mortals, the Almighty 
formed the resolution of confounding their language. In consequence of this, a uni- 
versal jargon suddenly took place, and the different dialects caused such a distraction 

* Babylon. — This city arose from the building of Babel, and became the famous capital of Chaldea. This 
most celebrated metropolis of the East, enlarged by Belus, and further extended by Queen Semiramis, 
about the year 1200 B. C, reached its summit of magnificence under Nebuchadnezzar, about the year 5TU 
B C, or when further embellished by his, daughter-in-law IS'itocris. Its magnitude was 480 furlongs, or 60 
miles in compass, being an exact square of 15 miles on eacli side. Its walls were built of brick laid in 
bitumen, 8? feet thick, and 350 feet high, on which were 250 towers, or, according to some, 316. The 
materials for building the wall were dug from a vast ditch or moat, which was lined with brick-work, and, 
being filled with water from the river Euphrates, surrounded the city as a defence. The city had 100 gates 
of solid brass, one at each end of its 50 streets, 150 feet wide : these crossed the city; so that the whole 
was divided into 676 squares, four and a half furlongs on each side, around which were houses, the inner 
parts being reserved for gardens, pleasure-grounds, and fields. Facing the wall, on every side, was a row 
of houses, with a street between, of 200 feet wide ; and the city was divided into equal parts by the river 
Euphrates, over which was a bridge, and at each end of it a palace, communicating with each other under 
the river by a subterraneous passage. Near to the old palace stood the tower of Babel : this prodigious 
pile, being completed, consisted of eight towers, each 75 feet high, rising one upon another, with an out- 
side winding staircase, to its summit, which, with its chapel on the top, reached an elevation of 660 feet. 
In this chapel was a golden image 40 feet high, valued at $17,500,000, and the whole of the sacred utensils 
were reckoned worth $200,000,000 ! Besides these wonders, were the hanging gardens, on a series of 
elevated terraces, the uppermost equalling the height of the city walls, and having a reservoir, supplied 
by a machine with water from the river. This great work was designed by Nebuchadnezzar to represent 
a hilly country, for the gratification of his wife Arnytis, a native of Media. Babylon flourished for nearly 
200 years in this scale of grandeur ; during which idolatry, pride, cruelty, and every abomination, prevailed 
among all ranks of the people ; when God, by his prophets, denounced its utter ruin, and which was 
accordingly accomplished, commencing with Cyrus taking the city, alter a siege of two years, in the yeai 
538 B. C, to emancipate the Jews, as foretold by the prophets. By successive overthrows, this once 
•' glory of the Chaldees' excellency," this "lady of kingdoms," has become a " desolation," " without an 
inhabitant," a*nd its temple avast heap of rubbish! Daniel ii. vi., Isaiah xiii. xlv., Jeremiah 1. li. " Birs 
Nemroud," as the ancient tower of Babel is called, Mr. Rich says, " is a mound of an oblong form, the 
total circumference of which is 762 yards. At the eastern side it is cloven by a deep furrow, and is not 
more than 50 or 60 feet high ; but on the western side it rises in a conicai figure to the elevation of 198 
feet, and on its summit is a solid pile of brick, 37 feet high by 28 in breadth, diminishing in thickness to the 
top, which is broken and irregular, and rent by a large fissure extending through a third of its height. It 
•s perforated by small holes, disposed in rhomboids. The fire-burnt bricks of which it is built have inscrip- 
tions on them : and so excellent is the cement, which appears to be lime-mortar, that it is nearly impossible 
to extract one whole. The other parts of the summit of this hill are occupied by immense fragments of 
brick-work, of no determinate figure, tumbled together, and converted into solid vitrified masses, as if 
they had undergone the action of the fiercest fire, or had been blown up with gunpowder, the layers of 
brick being perfectly discernible." These ruins proclaim the divinity of the Holy Scriptures ! 

t Language, or human speech, Genesis xi. 1 : this most certainly was originally given to our first 
parents by the inspiration of God, who, therefore, exercised Adam in giving names to the creatures, Gen. 
ii. 19, 20. Learned men call the most ancient language the " Shemitish," as spoken by the descendants 
of Shem, the son of Noah. This, however, was soon divided into three dialects : many other languages 
are now found to exist, Daniel iii. 4; of which the origin is declared in the Bible to have been effected b) 
Uie Divine interposition at Babel, Genesis xi. 7. The Shemitish dialects were : I. Aramaean, spoken ill 
Syria, Mesopotamia, and Chaldea, subdivided into the Syriac and Chaldee dialects. 2. Hebrew or Canaan 
itish dialect, spoken in Phenicia and its colonies. 3. Arabic, spoken with variations in Arabia and Ethiopia, 
Hebrew bears marks of being the most ancient of the oriental languages ; and in it the Old Testament, 
which contains the most ancient records in existence, was written, except Daniel, ii. 4, vii. 28, Ezra iv. 8. 
vi. 18, vii. 12-26. The New Testament was written in the Greek language. Seventy-two distinguished 
languages are spoken of; but five which are the chief, viz. Hebrew, Greek, Latin, Germanic, and Sclavonic. 
The English is a compound of all these, and, with the French, is most esteemed. Ours, it seems probable, 
is destined by Divine Providence to become the universal language of mankind, through the intelligence, 
iufiuence, and Christian missions of Great Britian and America. 



HISTORY OF THE BIBLE. 61 

of tl ought, that, incapable of understanding or making known to each other their 
respective ideas, they were thrown into the utmost disorder. By this awful stroke 
of divine justice they were not only deprived of prosecuting their intended plan, but 
of the greatest pleasure a social being can enjoy, namely, mutual converse and 
agreeable intercourse. We are not, however, to suppose that each individual had a 
peculiar dialect or language to himself, but only the several tribes or families, which 
are supposed to have been about seventy in number. These, detaching themselves 
according to their respective dialects, left the spot, which, before the consequences 
of their presumption, they had considered as the most delightful on earth, and took 
up their temporary tesidences in such places as they either pitched on by choice, or 
were directed to by chance. 

Thus did the Almighty not only defeat the designs of those ambitious people, but 
likewise accomplished his own, by having the world more generally inhabited than 
it otherwise would have been. The spot on which they had begun to erect their 
tower was, from the judgment that attended so rash an undertaking, called Babel.* 

The confusion of tongues, and dispersion of the family of Noah, happened one 
hundred and one years after the flood, as is evident from the birth of Peleg, the son 
of Eber, who was the great-grandson of Shem, and born in the one hundred and first 
year after that memorable period. He received his name from this singular circum- 
stance, the word Peleg, in the Hebrew language, signifying partition or dispersion. 

The descendants of "Noah being now dispersed, in process of time, from their great 
increase, they scattered themselves to distant parts of the earth, and, according to 
their respective families, settled in different parts of the world. Some took up their 
residence in Asia, some in Africa, and others in Europe. But by what means they 
obtained possession of the several countries they inhabited, the sacred historian has 
uot informed us. It is, however, natural to suppose, that their respective situations 
did not take place from chance, but mature deliberation ; and that a proper assign- 
ment was made of such and such places, according to the divisions and subdivisions 
of the different families. 

In order to ascertain a proper idea of the manner in which the world was popu- 
lated after the flood, and confusion of tongues, we shall give the genealogy of Noah's 
three sons, and describe the respective parts of the earth possessed by their descend- 
ants ; in doing which, we shall, agreeably to the manner of Moses, begin with thos^ 
of Japhelh, who, though usually mentioned last, was the eldest son of Noah. 

It is to be observed that the grand-children of Noah made it an invariable rule to 
give their own names to the countries of which they became possessed, and where 
they settled, in order to perpetuate their memories to future posterity. 

The sons of Japheth were seven in number, who spread themselves over Asia, 
from the mountains Taurus and Auranus to the river Tanais, and then entering 
Europe, penetrated as far as Spain, distinguishing the countries, as they proceeded, 
by their own proper appellations, viz. :f Gomer gave title to the Gomorites, now 
called Galatians, or Gauls, by the Greeks. Magog founded the Magogites, since 
styled Scythians, or Tartars. From Media originated the Medeans or Medes. Ja- 
van was the founder of the Ionians and Greeks in general. Tubal, of the Iberians, 
or Spaniards : and Mashech, of the Meschinians or Cappadocians : and Tiras, of the 
Thirceans or Thracians. 

Gomer had three sons, the eldest of whom, Ashkanaz, took possession of Ascania 
(which is part of the Lesser Phrygia). The second son, named Riphah, possessed 

* Babel {confusion or mixture), a tower commenced, as is generally supposed, during the life of Noah, 
under the direction of Nirnrod, a grandson of Ham, and about A. M. 1770, or 113 years after the 
de.uge, though some place this work two or three hundred years later, Genesis x. 10, xi. 1-9. Nimrod is 
believed to have formed a system of idolatry for his adherents, designing, by this means, to establish a 
national union under his government, thereby frustrating the Divine designs, which required their disper- 
sion, to repeople the earth. This impious attempt occasioned their miraculous confusion of speech, on 
winch account the building ceased, and the purpose of God was accomplished in the replenishing of the 
world by the scattered people. How far the work had proceeded we are not informed; but it is believed 
that, besides three years in preparing materials, twenty-two had b-^en expended in the undertaking, and 
that the tower had been carried up several stories, laying the foundation for the city of Babylon. 

t Several of these nations still retain the names given them by their founder; others have lost their 
oiiginal appellations; and some are distinguished by terms corrupted from the primitive denominations. 
The Greeks principally occasioned these innovations ; for, when power gave them importance, they arro- 
gated to themselves the glory of antiquity ; corrupted the names of other nations to give them a more 
modern appearance ; and pretended that, from the emigrations of their predecessors, the surrounding 
realms were peopled, for which reason they took the liberty to prescribe laws for their observance, as they 
hud in/ented appellations for their distinction. 



G2 AN ILLUSTRATED 

himself of the Riphaan mountains; and Togarmah, the third son, took Galatia and 
part of Cappadocia. 

Javan had four sons, namely, Elishah, who seated himself in Peloponnesus ; Tar- 
shish, in part of Spain; Kittim, in Italy; and Dodanim, in France. 

By these, and the colonies Avhich, in process of time, proceeded from them, not 
only a considerable part of Asia, but all Europe, with the adjacent islands, were 
well stocked with inhabitants descended from Japheth, who, though thus dispersed 
spoke the same language, and, for a time at least, preserved a correspondence with 
the respective tribes or families to which they originally belonged. 

The descendants of Shem, the second son of Noah (from whom originated the 
Hebrew nation), were five sons, who possessed themselves of those parts of Asia 
which extend from the Euphrates to the Indian ocean. Elam, the eldest, took pos- 
session of a country in Persia, at first called after himself, but, in the time of Daniel, 
it obtained the name of Susiana. Ashur founded the Assyrian empire, in which he 
built several cities,. particularly one called Nineveh;* Arphaxad founded Chaldea ; 

* Nineveh. Nineveh was the capital of the ancient kingdom and empire of Assyria. It is first mentioned 
in the O. T. in connexion with the primitive dispersion of the human race. Asliur, or according to the 
opinion of some, Nimrod, migrating from the land of Shinar, founded this city, which is supposed to have 
been first peopled by a colony from Babylon. It was built on the east bank of the Tigris, nearly opposite 
Mosul, in N. Lat. 36° 20'; E. Lon. 43° 10'. 

This once splendid and populous city, the first notice of which is found in Genesis, B. C. 2218 years, is not 
mentioned again until the time of the book of Jonah, the eighth century B. (J. The prophet Nahum, B. C. 
645, directs his prophecies against Nineveh. Sennacherib was slain there, when worshipping in the temple 
of Nisroch, his god. Zephanlah. B. 0. 630, speaks of the city in connexion with Assyria (2: 13) ; and this is 
the last mention of Nineveh as an existing city. Its destruction took place, as appears from the concurrence 
of Biblical and classical history, about 600 years B. (J. It was then laid waste, its monuments destroyed, 
and its inhabitants dispersed. It never recovered from its ruins. 

Previous to modern researches and excavations, the ruins, which occupied the supposed site of Nineveh, 
consisted apparently in irregular mounds of earth and rubbish, with traces of dilapidated walls and sun- 
dried bricks. Some of these mounds were of enormous dimensions, varying from 50 to 150 feet in height. 
The discoveries made by recent exploiters are of very great historic value, more especially as they stand 
related to the Bible history and prophecy. The first traveller who explored the ruins which marked the 
site of ancient Nineveh was Mr. Rich, political resident of the British government in Bagdad, in 1820. No 
attempt at a thorough and systematic exploration was made till M. Botta, French consul at Mosul, was 
commissioned by his government to explore those ruins more fully, which he did in 1843. His discoveries 
were followed, between the years 1845 and 1S50, by Mr. Layard, who found the ruins of several edifices, 
consisting of a number of halls, chambers, and galleries, panelled with sculptured and inscribed alabaster 
slabs, and opening into each other by doorways, formed by pairs of colossal, human-headed, winged bulls or 
lions. By the aid of the inscriptions, which have been decyphered, there have been recognized the names 
of Sardanapalus, Shalmanezer, Essarhaddon, and Sennacherib, builders of these magnificent palaces, now 
exhumed after having been buried for centuries. 

The palaces, sculptures, inscriptions, paintings, and other relics discovered, are, in a most striking man- 
ner, illustrative and confirmatory of the prophecies contained in the books of Nahum and Zephaniah. Nahum 
threatens the utter destruction of the city: " With an overrunning flood he will make an utter end of the 
place thereof." " He will make an utter end; affliction shall not rise up the second time." (1 : 8, 9.) "Thy 
people is scattered upon the mountains, and no one gathereth them. There is no healing of thy bruise." (3 : 
IS, 19.) The overrunning flood," and the allusion to the overflow of the river, contained in 2: 6, "The 
gates of the rivers shall be opened," is believed by some commentators to have been fulfilled, when the 
Medo-Babylonian army captured the city, the walls having been partly undermined by an extraordinary 
overflow of the Tigris. Tne city was to be in part destroyed by fire. "The fire shall devour thy bars," 
"then shall the fire devour thee." (3: 13, 15.) It has been found that some of the palaces had been 
destroyed by fire. The population was to be surprised when unprepared ; — " while they are drunk as drunk- 
ards, they shall be devoured as stubble fully dry." (1 ; 10.) Diodorus slates that the last and fatal assault 
was made when they were overcome with wine. Nineveh, after its fall, was to be "empty, and void, and 
waste" (2: 10); "it shall come to pass, that all they that look upon thee, shall flee from thee, and say, 
Nineveh is laid waste." (3: 7.) This language describes the present state of the site of the city. Many 
allusions in the O. T. to the dress, arms, modes of warfare, and customs of the people of Nineveh, as well as 
of the Jews, are explained by the Nineveh monuments. Thus (2: 3) "the shield of his mighty men is 
made red, the valiant men are in scarlet." The shields and the dresses of the warriors are generally painted 
red in the Scriptures. The glowing description of the assault upon the city (3: 1, 2, 3) is illustrated in 
almost every particular. The mounds, the battering-ram, the various kinds of armor, helmets, shields, 
spears, and swords used in battle during a siege, and chariots and horses, are all seen in various bas-reliefs. 
The interior decoration of Assyrian palaces is described by Ezekiel, himself a captive in Assyria, and an 
eye-witness of their magnificence (z3: 14, 1.5); a description strikingly illustrated by the sculptured like- 
nesses of Assyrian kings and warriors. 

The Assyrian inscriptions, discovered on the exhumed monuments and palace walls of Nineveh, usually 
contain brief chronicles of the king who built or restored the edifice in which they are found, records of his 
wars and expeditions and conquests. The most important inscription hitherto discovered in connection 
with Biblical history, is that upon a pair of colossal human-headed bulls, now in the British Museum, con- 
taining the records of Sennacherib, and describing his wars with Hezekiah. Many Biblical names have 
been found in the Assyrian inscriptions. Among these names are found those of three Jewish kings, viz., 
Jehu, Menahem, and Hezekiah. 

Important results in relation to Biblical history have been already realized from the discoveries made 
among the long-buried ruins of ancient Nineveh, and important additional results may be anticipated from 
future researches. As appears from an article in Dr. Smith's Dictionary of the Bible, from which many of 
the above facts are derived, " a list of nineteen or twenty kings can already be compiled, and the annals of 
the greater number of them will probably be restored to the history of one of the most powerful empires 
of the ancient world, and which appears to have exercised perhaps greater influence than any other upon 






HISTORY OF THE STELE 



63 




64 AN ILLUSTRATED 

Lud, Lydia; and Aram that part of Syria which extends itself to the Mediterranean 
seas. 

Aram had four sons, namely, Uz, who seated himself in the country called Da- 
mascus ; Hul took possession of Armenia; Mash, of the mountain Masius; Gether, 
of a part of Mesopotamia. 

Arphaxad was the father of Salah, whose son Eber gave name to the Hebrew 
nation. Joctan, the first-born of Eber, had thirteen children, all of whom settled 
themselves in that part of the world which is situated between Syria and the river 
Cophene in Judea. The youngest son of Eber was Peleg, who, as we have before 
observed, was so called because, at the time of his birth, the dispersion of the people 
took place. 

The descendants of Ham (the youngest son of Noah) were four sons, namely, 
Cush, who took up his residence in that part of Armenia lying towards Egypt ; 
Mizraim,* in both Upper and Lower Egypt ; Phutt, in part of Lybia : and Canaan, 
in that part of the country Avhich was afterward called by his name. 

Cush, the eldest son of Ham, had several children, namely, Seba, who settled on 
the southwest of Arabia; Havilah fixed himself in that part of the country situated 
on the river Pison, where it leaves the Euphrates, and runs into the Arabian Gulf; 
Saptah took up his residence on the same shore, a little to the north of his brother 
Havilah ; Raamah and Sabtecha, together with the two sons of the former (namely, 
Sheba and Dedan), settled themselves on the same coast, farther to the east; and 
Nimrod, the last son of Cush, was founder of the Babylonish empire. 

Besides the three sons of Mizraim (who, after the death of their father, divided 
his territory into three parts), he had three others, namely, Ludim and Lehabim, 
who peopled Lybia ; and Caslubim, who seated himself at Castisots, near the en- 
trance of Egypt from Palestine. Caslubim had two sons, namely, Philistim and 
Caphthorim, the former of whom established the country of the Philistines, between 
the borders of Canaan and the Mediterranean sea ; and the latter, after his father's 
death, took possession of his territories. 

The sons of Canaan were, Sidon, the founder of the Sidonians, who lived in Pho3- 
nicia; Heth, the founder of the Hittites, who lived near Hebron; Emor, the founder 
of ihe Amorites, who lived in the mountains of Judea; and Arva, the founder of the 
Arvadites,f who resided near Sidon. But whether the other sons of Canaan settled 
in this country or not, can not be ascertained with any certainty ; only this we know, 
that they must have taken up their residence somewhere between Sidon and Gerar, 
and Adman and Zoboim ; those places being the boundaries of the land they pos- 
sessed. 

Thus we find that, in the first dispersion of the people over the world, the de- 
scendants of Japheth not only possessed all Europe, but also a considerable portion 
of Asia. The posterity of Shem had in their possession part of the Greater and 
Lesser Asia, and probably all the countries to the east, as far as China. The de- 
scendants of Ham possessed all Africa, with a great part of Asia. 

the subsequent condition and development of civilized man. The only race now found near the ruins of 
Nineveh or in Assyria, which may have any claim to be considered descendants from the ancient inhabitants 
of the country are the so-calied (Jhaldean or Nestorian tribes, inhabiting the mountains of Koordistan, the 
plains round the lake Ooroomiyah, in Persia, and a few villages in the neighborhood of Mosul." — Ed. 

* After the death of Mizraim (who was king of Egypt), the country lie possessed was, by three of his 
sons, divided into as many kingdoms, viz : Ananim was king of Tanis, or lower Egypt, called afterward 
Delta ; Napthuhm, of Naph, or Memphis, in Upper Egypt ; and Patkrusim founded the kingdom of Pathros, 
or Thebes in Thebais. 

t The Arvadites are said by Josephus to have occupied and given their name to the small island of 
Aradns, called Arvad and Arphad in the Scriptures (2 Kings xix. 13 ; Ezekiel xxvii. 8); and the inhabitants 
of which are by Ezekiel mentioned along with the Sidonians, as taking an active part in the maritime 
commerce of T\ re. This island, which is about one league from the shore, and not above a mile in 
circumference, Ultimately became the port and chief town of this enterprising and prosperous section of 
the Phouiician'people ; and there was a time when even Romans regarded with admiration its lofty houses, 
built with more stories than those of Rome, and its cisterns hewn in the rock. All this, except the cisterns 
and som<) fragments of wall, has passed away ; but Arvad is still the seat of a town, and, being a mart of 
transit, its inhabitants are still engaged in commerce. Though the island was the favorite seat of the 
people' as their wealth and peace were there safe from the wars and troubles of the continent, and their 
whipping needed not to hazard the dangers of the coast, they were by no means without possessions on the 
main land ; for their dominion along the shore extended from Tortosa [also Tartous, anciently Antaradus] 
which la- 'opposite their island, northward to Jebilee. They were, therefore, the most northerly of tho 
Pho?nician people. See Joseph. Antiq. 1. 6 2; Strabo, Gc>og. v. 15; Pococke, ii. 27; Volney, ii. 148 
Uuckinghanfs Arab Tribes. 523. 



HISTORY OF THE BIBLE. 



65 




66 AN ILLUSTRATED 

But before we quit the genealogy of Noah's descendants, it will be necessary to 
mention some further particulars relative to the posterity of his second son Shem, 
from whom the Hebrews took their rise, and who will be found the principal object* 
of the succeeding history. 

About two years after the flood, at which time Shem was one hundred years old, 
he had a son named Arphaxad ; after which time he lived five hundred years ; so 
that the whole of his life was exactly six hundred years. 

Arphaxad, when thirty-five, had a son named Salah; after which he lived four 
hundred and three years ; in all four hundred and thirty-eight. 

Salah, when thirty, had a son named Eber (from whom his descendants were 
called Hebrews), after which he lived four hundred and three year3 ; in all four hun- 
dred and thirty-three. 

Eber, when thirty-four, had a son named Peleg, in whose time the earth came to 
be divided ; after which he lived four hundred and thirty years ; in all four hundred 
and sixty-four. 

Peleg, when thirty, had a son named Reu, after which he lived two hundred and 
nine years ; in all two hundred and thirty-nine. 

Reu, when thirty- two, had a son named Serug; after which he lived two hundred 
and seven years ; in all two hundred and thirty-nine. 

Serug, when thirty, had a son named Nahor ; after which he lived two hundred 
years ; in all two hundred and thirty. 

Nahor, when twenty-nine, had a son named Terah ; after which he lived one 
hundred and nineteen years ; in all one hundred and forty-eight. 

Terah was the father of the first great patriarch after JNoah, namely, Abraham. 
He had likewise two other sons, the one called Nahor, and the other Haran. The 
last of these, who was the eldest of the three, died before his father, at Ur,* in 
Chaldea, the place of his nativity. He left behind him a son named Lot, and two 
daughters, the elder of whom, called Milchah, was espoused to her uncle Nahor, 
and the younger, named Sarai, was married to her uncle Abram. 

A universal depravity of human nature now displayed itself in all parts of the 
world, but more particularly in the city of Ur, where the practice of idolatry was 
carried to its utmost height. In consequence of this, Terah resolved to leave his 
abode, that he might no longer be an eye-witness of the iniquity of the people. 
Having formed this resolution, he quitted Ur, and taking with him his son Abram 
and his wife, together with his grandson Lot, set out with an intent of visiting the 
land of Canaan. In his journey he stopped at a place called Haran (or Charran), a 
city of Mesopotamia, where, being seized with a violent illness, he was compelled 
to make it the place of his residence. The violence of the disorder prevailing over 
the power of medicine, nature at length gave way, and Terah died at Haran, in the 
two hundred and fifth year of his age. 



CHAPTER IV. 

At the close of the preceding chapter, we observed that Terah, the father ol 
Abram, left his native place, in order to go into the land of Canaan. It is here to 
be observed, that his conduct in this respect certainly arose from divine direction, 

* Ur of the Chaldees.— The birthplace of Abraham has been generally regarded as a town ; but such 
orientalists as have of late years had occasion to express an opinion on the subject, have been rather 
disposed to regard it as the name of a district. As such, there is little reason to question that it is that 
which the sacred text indicates, as it comprehends both the towns in which the names mentioned in this 
part of the history have been sought. Of these, one is the town called by the Syrians Urhoi, and by the 
Arabians Orfah, or Urfah, which the Moslems firmly believe to be the Ur of the text ; and the Jews and 
Christians of the country acquiesce in this conclusion. This town is situated at the foot of the mount 
ains of Osroene, at the head of the great plain which was formerly so called, and is still a place of some 
consideration. Cartwright says : "The air of this city is very healthful, and the country fruitful It is 
built nearly four-square, the west side standing on the side of a rocky mountain, and the east part trendeth 
into a spacious valley, replenished with vineyards, orchards, and gardens. The walls are very strong, 
furnished with great store of artillery, and contain in circuit: three English miles ; and for the gallantness 
of its sight it was once reckoned the metropolitical seat of Mesopotamia." This traveller, as well as one 
who preceded him. RauwolfF heedless of the analogy ol name, regards Urfah rather as representing Haran 
than Ur. 



HISTORY OF THE BIBLE. 67 

the Almighty having thought proper to select this family out of the rest of mankind, 
by making Abram " Father of the faithful," or worshippers of the true God. 

It is evident that God had revealed himself to Abram, previous to his removal 
from Ur, as appears from the account of the inspired penman : " The Lord had said 
unto Abram, "* &c, Gen. xii. 1. He had commanded him to leave the country in 
which he resided, and to travel into another he should point out -to him. He like- 
wise promised to make him father of a mighty people, and in him to bless all the 
families on the earth. 

Abram, fully persuaded, in his own mind, of the truth of the divine promise 
(though he knew not the difficulties that might attend his removal, nor even the 
country in which he was to settle), immediately after the decease of his father, pre- 
pared himself to go to the land which God should appoint, and, by a strict attention 
to the divine commands, prove at once his faith and obedience. 

Accordingly, taking with him his nephew Lot, his wife Sarai, and the rest of his 
family, together with all his effects, he set out on his journey, which he prosecuted 
with all convenient expedition, till he came (by the divine guidance) into the land 
of Canaan.f Desirous of making some survey of the country, he stopped in the 
plaint of Moreh, not far from the city of Sichem,|| then inhabited by the Canaanites. 
Here he erected an altar, in order to pay his devotions to God, who was so well 
pleased with his conduct, that he gave him fresh assurances of his favor and protec- 
tion, and that, in process of time, the whole land in which he then dwelt should be 
possessed by his descendants. 

After staying some time in the plains of Moreh, Abram removed with his family 
into the more mountainous part of the country, situated between Bethel and Hai. 
Here he likewise erected an altar, that he might not be deficient in the discharge 
of that duty which he was conscious of owing to his great and omnipotent benefactor. 

From Bethel he proceeded farther to the south ; but was interrupted in his progress 
by a dreadful famine, which raged with great violence throughout the whole coun- 
try. In consequence of this, he formed the resolution of going to Egypt, that being 
the only place where relief could be obtained under such calamities.^ 

Being apprized of the natural libertinism of the Egyptians, Abram was exceeding 
anxious concerning his wife Sarai, fearing lest her extraordinary beauty might pro- 
voke their lascivious attention. Though she was at this time in the sixty-sixth year 
of her age,H yet she still retained those personal charms which, in that country, 

* In what manner God revealed himself to Abram, the sacred historian has not told us. It was probably 
by a voice from the Shechinah, or symbol of the Divine presence ; for St. Stephen expressly says: "The 
God of Glory appeared unto him before he dwelt in Charran." Acts vii. 2. 

t This country fell to the lot of Canaan, the son of Ham, to which he gave his own name. Canaan was 
about 200 miles long, and nearly 80 broad, lying along the eastern border of the Mediterranean sea. David 
and Solomon governed several provinces beyond the limits of Canaan, which enlarged their kingdom, 
1 Kings, iv. 21-24. Canaan was bounded on the north by the mountains of Lebanon in Syria, on the east 
by Arabia Deserta, on the south by the wilderness of Arabia Petrea and Idumea, and on the west by the 
land of the Philistines and the Mediterranean sea. Besides the name of its first possessor, Canaan has 
been variously denominated as the Land of the Hebrews, Genesis xl. 15 ; Palestine, Exodus xv. 14; the 
Land of Promise, Hebrews xi. 9; the Land of Israel, Judah, Judea, the Holy Land, Zechariah ii. 12. 
Canaan has been the theatre of the most extraordinary transactions which have ever taken place under 
the Divine government upon earth. This is the country where the chief patriarchs walked with God- 
where the theocracy of Israel was established— where the prophets received most of their divine inspira- 
tions—where the temple of Jehovah was erected under his special direction — where the incarnate Son of 
God accomplished the work of human redemption— and where the apostles were miraculously endowed 
with the gifts of the Holy Spirit, to fulfil their commission as ambassadors for Christ to invite sinners of 
all nations into the kingdom of Messiah for the blessings of pardon, purity, and immortality, in the eternal 
glory of God. Canaan, in the times of David and Solomon, contained a population of about 5,000,000 ; but 
now it has only about 1,500,000 inhabitants. Since the destruction of Jerusalem by the Romans, it has 
been the scene of strange revolutions, especially during the crusades, profanely called holy wars : it now 
forms two wretched provinces, Acre and Damascus, under the miserable government of pachas, subject 
or tributary to the sultan of Turkey. The population consists of Turks, Syrians, Bedouin Arabs, Copts, 
Druses of Lebanon, Roman, Armenian, and Greek Christians, and Jews. 

t The Septuagint and most other versions call it the Oak of Moreh, from a large oak that grew on it ; but 
our translation renders it plain. 

II This city, after the ruin of Samaria by Salmanesar, was the capital of the Samaritans ; and Josephus 
«ays it was still so in the time of Alexander the Great. It was situated ten miles from Shiloh, forty from 
Jerusalem, and fifty-two from Jericho. 

Q It appears from this circumstance, that Egypt had been soon formed into a kingdom after mankind 
v\ ere dispersed by the confusion of languages. Its first name was Mizraim, which signifies straightness 
it being closed on the north by the Mediterranean sea, on the west and south by mountains, and on the east 
1 y the Red sea, or Indian gulf. Nicolaus Damascus, a heathen author, says, that Abram went out of 
Chaldea into Canaan, now called Judea, but, in consequence of a great famine raging there, he removed to 
Egypt, in which were abundance of all kinds of provisions. 

•,i It may appear somewhat strange that Sarai should have such personal charms at so advanced an age ■ 
but it must be remembered that as in those days they were longer lived than at present, so their charms 
were proportionably durable 



68 AN ILLUSTRATED 

might endanger the life of him who should pass lor her husband. After some delib- 
eration, Abram concluded that the safest way would be for her to conceal her mar- 
riage ; upon which, communicating his fears to Sarai, and she approving of his plan, 
it was mutually agreed between them, that wherever they took up their residence, 
instead of his wife, she should pass for his sister. 

The apprehensions that Abram had formed were soon verified, after his arrival in 
Egypt. The distinguished charms of his wife attracted the notice of several princi- 
pal Egyptians, and she soon became the subject of popular conversation. The king, 
being informed of her beauty, was excited to gratify his curiosity by the sight of so 
amiable a stranger. Accordingly, Sarai was, by his order, conducted to court, and 
placed in the apartments allotted for his concubines. Here she remained several 
days, during which Abram (her supposed brother) was treated with great civility, 
and on her account (though the king had not yet seen her) complimented with many 
valuable presents. 

A feeling mind may, in some degree, conceive the distress each party must natu- 
rally be susceptible of on this trying occasion. Sarai was a beautiful woman, hi the 
power of a loose and vicious monarch, and destitute of all protection but from the 
hands of the Almighty. While her husband, who should be the only guardian of 
her person, dare not own her as his wife, lest the rage of lust and strength of power 
should deprive him of his existence. 

To relieve them from this distressed situation, the Almighty was pleased to inter- 
pose in their behalf: and, in order to deter Pharaoh* and his nobles from any dis- 
honorable attempts on Sarai, he suddenly afflicted them with various diseases and 
bodily infirmities. Not being able to account for this singular circumstance, they at 
length suspected that it was occasioned by the confinement of Sarai, who, instead of 
being the sister of Abram, must certainly be his wife. In consequence of these sus- 
picions, the king sent for Abram, and expostulated with him on his misconduct, in 
having spread a false report, which might have been attended with a breach on his 
wife's chastity. After saying this he ordered him immediately to quit his kingdom, 
permitting him to take not only his own effects, but the presents that had been made 
him in consequence of his supposed sister. 

The famine in Canaan, which had occasioned Abram to go into Egypt, was hap- 
pily ceased ; so that his leaving the place was not only in conformity to the king's 
command, but agreeable to his own inclinations. Abram directed his course the 
same way he had come, and on his arrival at Bethel, where he had erected an altar, 
he offered on it a sacrifice of thanks to God for his happy escape from Egypt, and 
safe return into the land of Canaan. 

Abram and his nephew Lot had hitherto lived with great unanimity on the same 
spot; but their families and possessions being now greatly increased, inconveniences 
took place. They found themselves particularly distressed for want of provision for 
their cattle, which, probably, arose partly from the late famine, and partly from the 
great number of Canaanites, who possessed the most fertile parts of the land. This 
want of pasture-ground occasioned frequent disputes between the herdsmen of Abram 
and those of Lot ; so that the former, fearing lest the contention Avhich prevailed 
among the servants might end in a rupture between themselves, resolved, in a 
friendly manner, to propose a separation from Lot. In doing this, such was his great 
prudence and condescension, that, though superior in every respect to his nephew, 
he gave him his choice of settlement in that part of the country he should best ap- 
prove. "If," says he, " thou wilt take the left hand, then I will go to the right; 
or, if thou depart to the right hand, then I will go to the left." 

This generous and friendly proposition was readily agreed to by Lot, who, after 
taking a view of the country, chose the plains near Sodom and Gomorrah, which, 
being watered by the streams of Jordan,! was not only pleasant, but exceedingly 
fertile. 

* What this king's name was, or indeed any of the Egyptian monarchs, can not be ascertained. The 
name Pharaoh was a title of dignity common to all, in the same manner as that of Caesar assumed by the 
Roman Emperors. 

t This river, being the principal stream of Palestine, has acquired a distinction much greater than its 
geographical importance could have given. It is sometimes called ''the river," by way of eminence, being 
in fact almost the only stream of the country which continues to flow in summer. The river rises about an 
hour and a quarter's journey (say three or three miles and a quarter) northeast from Banias, the ancient 
Cnesarea Philippi, in a plain near a hill called Tel-el-kadi. Here there are two springs near each other, one 
smaller than the other, whose waters very soon unite, forming a rapid river, from twelve to fifteen yard- 



HISTORY OF THE BIBLE. 



69 



§§i 




• ; ";■:!, 



70 AN" ILLUSTRATED 

These matters being adjusted, Abram and Lot parted, the former continuing ?.t 
Bethel, and the latter retiring to the spot he had chosen for his future residence. 

Some time after Lot's departure, the Almighty, ever mindful of his faithful ser- 
vant Abram, again appeared to him in a vision, and not only renewed the promise 
he had before made, of enlarging his posterity, but, bidding him cast his eyes round 
the kingdom, confirmed the gift of all the land which he beheld, to him and his 
descendants. 

These divine assurances were acceptably received by Abram, who, desirous of 
seeing the different parts of the country promised to his posterity, removed from 
Bethel, and took up his residence in the plain of Mamre, at a small distance from 
Hebron. Here (as was his usual custom, wherever he pitched his tent) he erected 
an altar, in order to discharge his religious duties, by offering sacrifices to the Lord 

In a short time after Abram had settled himself at Mamre, by the natural affa- 
bility of his temper, and the respect shown him on that account, he acquired the 
intimacy and friendship of some of the most considerable Canaanites, particularly 
three, named Mamre, Aner, and Eschol ; the former of whom was of such importance 
as to give name to the country in which he lived. 

This alliance was not only agreeable to Abram, but, in the course of time, proved 
infinitely serviceable, as will appear from the following circumstances. Chederlao- 
mer, king of Elam, had for some years held five petty princes (of which number the 
king of Sodom was one) in a tributary subjection to him. Weary with this subjec- 
tion, they at length determined to shake off the yoke thelf had so long borne ; to 
effect which they confederated together, and, joining their respective forces, prepared 
themselves to march against their oppressor. 

The king of Elam, being informed of their intentions, resolved, if possible, to frus- 
trate their designs. He accordingly raised a powerful army, and, in conjunction with 
three other kin^s, his allies, immediately advanced to meet the enemy. The revolted 
kings, seeing him at a distance, took the field, with a firm resolution of trying the 
fate of a pitched battle. The place allotted for determining the dispute was the 
valley of Siddim, which was full of pits of bitumen, or soil of a clayey nature. For 
some time the victory appeared doubtful ; but at length the five tributary kings were 
put to the route : one part of their army was entirely cut to pieces, and the other 
fled to the neighboring mountains, leaving their cities a prey to the conquerors. Lot, 
who happened at this time to reside in Sodom, was involved in the calamity of the 
city, being not only plundered of all his possessions, but carried away among the 
rest of the captives. One of the soldiers belonging to the vanquished, happening to 
make his escape, immediately hastened to Abram, to whom he related the particu- 
lars of the battle, and the hapless fate of his nephew. The faithful patriarch, anx- 
ious for Lot, determined to pursue the victors, and, if possible, not only rescue him, 
but the whole of the captives. He accordingly armed all his own servants, the 
number of whom amounted to three hundred and eighteen, and, accompanied by his 
three friends and associates, Mamre, Eschol, and Aner, set out in pursuit of the vic- 
tors, whom, after a march of about seventy leagues, he overtook near Dan. Availing 
himself of the covert of the night, he put his forces into proper disposition, and im- 
mediately charged the enemy on all quarters. So sudden and vigorous an attack on 
an army fatigued with a late engagement, and revelling in the spoils of conquest, 
had the desired effect, for Abram, in a short time, obtained a complete victory. Che- 
derlaomer, the king of Elam, was, among many others, slain, and his whole army 
being routed, Abram's victorious party pursued them as far as Hobah, a small place 
situated near Damascus. The enemy, from the great consternation into which they 
had been thrown, by the suddenness of the attack, fled so precipitately % that they 
left behind them not only the captives, but likewise the booty of which they had 

across, which rushes over a stony bed into the lower plain, where it is joined by a river which rises to the 
northeast of Banias. A few miles below their junction the now considerable river enters the small lake ol 
Houle, or Semechonitis (called " the waters of Merom" in the Old Testament). This lake receives several 
other mountain-streams, some of which seem to have as good claim to be regarded as forming the Jordan 
with that to which it is given in the previous statement ; and it would perhaps be safest to consider the 
lake formed by their union as the real source of the Jordan. After leaving the lake, the river proceeds 
about twelve miles to the larger lake, called by various names, but best known as the Sea of Galilee : after 
leaving which, it flows about seventy miles farther, until it is finally lost in the Dead or Salt sea. It dis- 
charges into that sea a turbid, deep, and rapid stream, the breadth of which is from two to three hundred 
feet. The whole course of the rive., is about one hundred miles in a straight line, from north to south ; but. 
*'ith its windings it orobably does not describe a course of less than one hundred and fiftv miles. 



HISTORY OF THE BIBLE. 7l 

possessed themselves. The whole of these fell into the hands of Abram, and among 
them his nephew Loi, who, being thus happily recovered, returned, with all his 
substance, to his former habitation. 

Abram having, by this conquest, signalized both his valor and fidelity, was highly 
caressed by those whose cause he had so gallantly espoused. The first person who 
came to congratulate him on the occasion was the king of Sodom, who, in thankful 
acknowledgment of the benefits received from his important services, offered him all 
his booty which he had retaken belonging to him, desiring only the restoration of 
those prisoners who were his subjects. But Abram's righteous soul disdained to take 
advantage of the unfortunate ; and therefore, after reserving to his associates that 
part of the plunder to which their services entitled them, he restored to the king 
both his subjects and property, evincing, through the whole of his conduct, the most 
distinguished fidelity, intrepid courage, and inflexible justice. 

The next person who congratulated Abram on his success was Melchisedek,* king 
of Salem, who, on his return from the battle, accommodated both him and his men 
with a refreshment of bread and wine which he had provided on the occasion. Being 
a priest as well as king, he first blessed Abram for being the instrument of so public 
a deliverance, and then the Almighty, for having given him such uncommon suc- 
cess; in return for which, the victorious patriarch presented him with the tenth part 
of the spoils he had taken from the enemy. 

As Abram had now acted in the public capacity of a warrior, and might reasonably 
expect that the kings whom he had routed would recruit their scattered forces, and 
prepare for a second attack, he was fearful of the consequences. But the Almighty, 
in order to fortify his mind against all disagreeable apprehensions, even from the 
most potent princes of the earth, appeared to him in a vision,,and informed him that 
he had undertaken his defence, and would ever reward his faithfulness. " Fear not," 
says he, "Abram, I am thy shield, and thy exceeding great reward." 

Hitherto the pious patriarch had listened to God's promises without the least 
shadow of distrust; but on this fresh assurance he ventured, for the first time, to 
expostulate with his great protector, not knowing how these things could possibly 
be accomplished, while himself continued without an heir to his body, and that, to 
all appearance, he must be obliged to leave his substance to Eliezer his steward. 

The troubles of Abram on this head were soon removed by the beneficence of the 
Almighty, who told him that not his servant, but a son of his own, begotten of his 
body, should be his heir, and that from him should descend a race as " innumerable 
as the stars in heaven." 

Abram was so encouraged by this joyful intelligence, that he ventured to beg of 
God that he would be pleased to give him some sensible token whereby he might be 
assured of so distinguished a blessing. The Almighty thought proper to comply 
with his request, and that they might enter into a formal covenant on the occasion, 
ordered him to take a heifer, a goat, and a ram, each of three years old, together 
with a pigeon and a turtle-dove, and offer them up as a sacrifice. 

The pious patriarch readily obeyed the divine command, and, having killed the 
beasts, cut them in halves, laying each opposite to the other ; but the fowls he left 
whole. After doing this, he walked between the dissected bodies, making his sol- 
emn vows to God of perpetual obedience to his will ; and then sat himself down to 
prevent birds of prey from injuring the sacrifice. 

About the time of sunset Abram fell into a deep sleep, during which it was revealed 
to him that he was not to expect an immediate accomplishment of the divine promise ; 
for though himself was to die in peace, and at a good old age, yet his posterity were, 
after that, to sojourn and be afflicted in a strange country, for the space of four hun- 
dred years ; after which the Almighty would not only punish their oppressors, but 
would likewise safely establish them in the land he had promised. 

After this revelation Abram soon awoke, and while he was reflecting on what he 
had heard, the Almighty, in confirmation of the assurances he had given him, and as 
a ratification of his part of the covenant, caused the symbol of his divine presence to 
appear before him. It consisted of a smoking furnace and a burning lamp, which 
passed between the divided pieces of the victims, and totally consumed them. 

* Who this extraordinary person was, has been a subject of great dispute ; but the most rational op ; n : on 
is, that he was one of the princes of Canaan, who on account of his great piety and goodness, was called 
Melchizedek, which, in the Hebrew language, signifies King of Righteousness. 



72 AN ILLUSTRATED 

Sarai, the wife of Abram, desired a son no less fervently than her husband. But 
she had been considered barren before she left Mesopotamia ; she was now seventy- 
five years of age; and she had waited ten years since their hearts were first glad- 
dened by the promise of an heir. She therefore thought the case was hopeless as 
regarded herself; and began to reflect that, although a son had been promised to 
Abram, it had not been said, and did not necessarily follow, that this son should be 
the fruit of her own womb. Explaining these views to the patriarch, she prevailed 
upon him to resort, to a custom of the time, of which there are still some traces in 
the East, under which the man takes a secondary wife, whose children become his 
undoubted heirs, equally with any other children he may have ; and if the woman is 
the slave or attendant of the chief wife, or is provided by the chief wife, the children 
are, in a legal point of view, considered hers: and, in the same point of view, the 
condition of the actual mother remains unchanged, though in practice it necessarily 
sustains some modification from the operation of the feelings arising from the connex- 
ions which are formed, especially when her children are grown up. The female 
whom Sarai proposed to Abram as her substitute was her own handmaid, a woman 
of Egypt, named Hagar, who may be supposed to have been one of the female slaves 
whom, the king of Egypt gave to the patriarch.* 

In due time it was known that Hagar had conceived, and the prospect of becoming 
the mother of Abram's long-promised heir had a mischievous effect upon her mind, 
leading her to treat her mistress with disrespect. Sarai, through whose preference 
and management all this had been brought about, was stung to the quick by this 
treatment, and complained of it to Abram with some sharpness, insinuating that, 
without some encouragement from him, Hagar durst not be so impertinent to her. 
The patriarch himself, respecting the rights of his wife, and displeased at Hagar's 
presumption (which those who know anything of Oriental women of her class, will 
believe to have been very coarsely and offensively manifested), reminded Sarai that 
the Egyptian was still her bond-servant, and that her authority was sufficient to pre- 
vent or punish the treatment of which she complained. Being thus assured that he 
would not interfere, Sarai proceeded to a more unsparing exercise of the powers with 
which she was invested, than the raised spirits of the Egyptian bondmaid could 
brook ; and she therefore fled, directing her course towards her own country. It is a 
terrible and perilous thing for a woman, alone and on foot, to pass the desert which 
lies between the land of Canaan and Egypt; and we know not how one might do it 
and live. Nor did Hagar accomplish this enterprise ; for she was as yet but upon 
the borders of the desert, and was tarrying for refreshment and rest by a well of wa- 
ter, when an angel of God appeared to her, and persuaded her to return and submit 
herself to her mistress ; encouraging her to obedience by the assurance, that the child 
she then bore in her womb would prove a son, whom she was directed to name Ish- 
mael (God attendeth), because the Lord had attended to her affliction. She was 
also assured that this son should be the parent of a numerous race ; and that while 
in his character, as typifying that also of his descendants, he should be wild and fierce 
as the desert ass— his hand against every man, and every man's hand against him — 
he should never be expelled or rooted out from the domain which God would give to 
him.f Thus instructed and encouraged, Hagar returned to her master's camp in the 
valley of Mamre ; and in due season brought forth a son, to whom, in obedience to 
the angel's direction, Abram gave the name of Ishmael. 

At this time Abram was eighty-six years of age ; and lest, in the excess of his joy, 
he should mistake this child for the heir of the promises which had been made him, 
about thirteen years after, the Almighty again appeared to him in a vision, and re- 
newed his former covenant ; to ratify which he was pleased to institute the rite of 
circumcision, by commanding that every male child, of eight days old, whether born 
ill the house or bought with money, should be circumcised, on the penalty of being 
cut off from the benefits of the covenant. As a further mark of his divine respect, 
he changed our patriarch's name from Abram to Abraham, and his wife's from Sarai 
to Sarah ;| and to complete his happiness, again promised that he should yet have 
a sen by her. 

* It is tiot unlikely that Hagar had been given to Sarai as hei personal attendant while she was in Pha- 
laoli's harem, and that she was allowed to retain her as such when she departed. 

r This is the best interpretation we can give to the expression, " and in the face of all his brethren shall ho 
dwell." 

t The difference in the sound of these words is very trifling , but in the sense, it is considerable. The 



HISTORY OF THE BIBLE. 



73 



illyilllfi^i^iii 




74 AN ILLUSTRATED 

Though this promise gave great satisfaction to Abraham, yet his mind was agi- 
tated on account of Ishmael, his first-born, for whom he had a most paternal affection. 
He was suspicious that, on the birth of a child by the free woman, he might be de- 
prived of that descended from the bond-woman ; and therefore, falling prostrate on 
the ground, he began to intercede with God in behalf of Ishmael: " O," says he, 
" that Ishmael might live before thee !" But the Almighty thought proper to remove 
his fears, by assuring him that the great blessings in the covenant were not designed 
for Ishmael, but for a son to be born of Sarah, which should happen within the course 
of the year, and that his name should be called Isaac. That he might not, however, 
seem wholly to neglect his request for Ishmael, he promised to " make him a great 
nation," and the father of twelve princes ; but at the same time told him, that the 
covenant made should only be established in the son begotten of Sarah. 

This was the whole substance of the vision ; and as soon as it was ended, Abra- 
ham delayed not (according to the divine command) to circumcise himself, his son 
Ishmael, and all the males in his family. And this ordinance the Hebrews have 
ever since very religiously observed.* 



CHAPTER V. 

The great wealth of the inhabitants of Sodom and Gomorrah had introduced lux- 
ury, which, as usual, soon produced licentiousness. The fatal consequences of this 
were, irreverence to God, inhospitality to strangers, and the indulgence of the most 
abominable vices. These enormities highly offended the Almighty, who, in order to 
punish the people, denounced his vengeance both against them and tneir country. 
But, previous to the execution of the fatal sentence, Tie thought proper to intimate 
his intentions to his faithful servant Abraham. 

At this time the pious patriarch resided at Mamre; and as he was sitting one day 
at the door of his tent, he saw at a distance three persons, whom he took for travel- 
lers. Being naturally of a hospitable disposition, when they came up to him he 
arose from his seat, and, hi a polite manner, asked them to partake of such refresh- 
ment as his habitation afforded. His civility being accepted, an entertainment was 
immediately prepared for the unknown guests, which being set before them, they, to 
all appearance, seemed to eat. While they were at table, one of them inquired after 
Sarah, and being told she was in the tent, he then addressed himself to Abraham, 
and assured him that he had still in remembrance the case of his wife Sarah, who, 
before the end of the year, should certainly be delivered of a son. From this circum- 
stance Abraham was convinced that these three visiters were messengers from 
heaven, and that one of them was the peculiar representative of the Almighty. 

Sarah had listened attentively to the discourse that had passed between her hus- 
band and his guests; but, considering the advanced age both of herself and him, she 
regarded not their prediction, and even laughed within herself at the improbability 
of such an event. This disrespectful behavior being observed by the stranger, he, in 
an angry tone, asked her the reason of it. Struck with terror, she attempted to deny 
it; upon which he dismissed her with this gentle reproof: that it was exceedingly 
wrong in her to mistrust what he had said, since "nothing was impossible with God.'' 

This finished the conversation, immediately after which the three guests prepared 
themselves to depart, and Abraham, understanding they were going towards Sodom, 

word Abram, signifies high father ; but Abraham implies the father of a great multitude, as he certainly was, 
according to the Divine promise, " a father of many nations have I made thee," Gen. xvii. 5. 

The word Sarai signifies, my princess, or chief of my family only ; but Sarah implies, Princess or chief of 
multitudes, according to the words in the text, " She shall be a mother of nations, kings of people shall be 
of her," Gen. xvii. 16. 

* Circumcision — the cutting off the small skin of the prepuce, as the rite was enjoined upon Abraham with 
the male part of his family, to be the sign of the covenant of Gon with the patriarch, when he renewed to 
him the promise of the Messiah (Gen. xvii. 10-26). Physicians have regarded circumcision as medically 
beneficial ; and it was practised by the Arabians, Israelites, and Saracens, the descendants of Abraham ; 
but especially by the Israelites, to whom it was ordained as the initiatory ordinance of the Hebrew church, 
This, however, with all the Levitical ceremonies, was abolished by the perfect mediation of Christ (Acts 
xv. 1-24; Col. iii. 11). The Israelites are called the circumcision, and the Gentiles the uncircumcision. 
Rom. iv. 9. 

Circumcision of the heart : this is the thing signified by the original ceremony, the cutting off of every 
evil affection by the renewal of the soul in holiness to secure devotedness of heart m the true service of 
God as promised by Moses, Phil. iii. 3 ; Col. ii. 11 ; Deut. x. 16 



HISTORY OF THE BIBLE. 75 

courteously offered to attend them some part of the way. As they journeyed together, 
God was pleased to manifest his peculiar regard to Abraham, in foretelling the dread- 
ful judgment he intended to inflict on Sodom and the neighboring cities, which in- 
stance of his kindness was founded upon an assurance that he would command not 
only his children, but his household also, to persevere in the true fear and worship 
of their divine Creator. 

This intelligence was communicated to Abraham by one of the angels (the imme- 
diate representative of God), the other two having gone before with great haste, to 
reach, as soon as possible, the place of their destiny. So melancholy a piece of news 
greatly afflicted Abraham, who, from an assurance of the divine favor, ventured lo 
intercede in behalf of those wicked people. Not doubting but the supreme and equi- 
table Judge of the earth would listen to mercy, he begged of him not to punish thp 
innocent with the guilty. He made five petitionary propositions, lessening the sup- 
posed number of pious inhabitants in Sodom from fifty to ten, earnestly beseeching 
of God that, could even so small a number be found, he would, on their account, 
withdraw his avenging rod, and avert the impending danger. This request being 
granted, the angel departed, and Abraham returned home, happy in the thought of 
having received such peculiar manifestations of the divine love. 

In the mean time, the two other guests, who went before (and were, indeed, the 
ministering angels Avhom God had appointed to execute his judgment on the Sodom- 
ites), pursued their journey towards the city, whither they arrived in the evening. 
Lot happened at this time to be sitting at the gate of the city; as soon, therefore, as 
he saw the angels, he arose, and, after proper salutations, invited them to his house, 
in order to refresh themselves. For some time the divine messengers declined the 
offer ; but at length, from the strength of Lot's importunities, they were prevailed 
on to accept the invitation. 

It being soon rumored about the city that Lot had strangers with him, great num- 
bers of the vile inhabitants assembled together, and, surrounding the house, com- 
manded him, in a peremptory manner, to deliver them up. Lot thought at first to 
appease them by mild and soft words ; and, therefore, stepping out of the house, and 
shutting the door after him, he begged of them not to offer any insult to his guests, 
who had committed themselves to his care and protection. This not having the 
desired effect, in order to appease their rage, and, if possible, to preserve the laws of 
hospitality inviolate, he offered to give up his two virgin daughters to their discre- 
tion. But so abandoned were these wretches to wickedness, and so deaf to every 
remonstrance, that they even refused this offer, and threatened Lot with very severe 
treatment, if he did not immediately comply with their request. 

Finding Lot was resolute, and totally disregarded their threats, they determined 
to effect that by force which they could not obtain by any other means. Accordingly, 
pressing forward, they attempted to break open the door ; but the divine messengers 
prevented their design. By an exertion of supernatural power, they forced their way 
out of the house, took in their host, and then, shutting the door, struck the rioters 
with a temporary blindness ; so that, not being able to find the house, they were 
obliged to desist from their diabolical intentions. 

All things being now quiet, the two angels acquainted Lot with the purport of 
their embassy. They told him they were come to execute the divine vengeance on 
that execrable place and its neighborhood ; and therefore, if he had any friends for 
whose safety he was concerned, to acquaint them of their danger, that thereby they 
might escape the general destruction. 

In the city were two young men, who had been betrothed to Lot's daughters, to 
whom he immediately repaired, and informed them of the approaching event, at the 
same time advising them, for their safety, to leave the place and go with him ; but, 
instead of listening to his advice, they totally despised it, and profanely ridiculed the 
idea of the threatened destruction. 

In the morning, soon after daylight, one of the angels, observing Lot not to pre- 
pare for his departure with that expedition he knew to be necessary, rather chastised 
him for his conduct. The cause of this delay certainly arose from hopes that the 
dreadful sentence against those wretched people might be reversed ; but his hopes 
were in vain, for, instead of ten righteous persons, that Abraham had capitulated for, 
no moie than four, and all those of Lot's family (himself included), were appointed 
to escape the dreadful judgment. Knowing, therefore, the necessity of immediate 



76 AN ILLUSTRATED 

departure, the angel took Lot, his wife, and his two daughters by the hands, and 
conducted them out of the city. The divine messenger told him to make all the ex- 
pedition possible, and, to avoid the common ruin, pursue his course to the neighbor- 
ing mountains. 

Lot, observing the mountains to which he was directed were at a considerable 
distance, began to despair of reaching them in a proper time, and therefore entreated 
the angel that he might be permitted to escape to a small city, not far from Sodom, 
then called Bela, but afterward Zoar. This request was granted, and that city, on 
their account, escaped the general destruction. Before the angel left them, he urged 
them to make all possible haste, as the divine commission could not be put in exe- 
cution till they were safely arrived at the place of their destination. He likewise 
enjoined them not, upon any account whatever, to look behind them, but to keep 
their eyes fixed on the place allotted for their refuge. 

Having said this the angel departed, and Lot, with his family, pursued their jour- 
ney toward Zoar. After travelling some way, Lot's wife, either from forgetfulness 
of the prohibition, or out of respect to the place of her habitation, indiscreetly looked 
back. This misconduct was attended with the most fatal consequences : she was 
immediately turned into a pillar of salt,* and became a standing monument of the 
vengeance of the Almighty on disobedient and obstinate offenders. 

Lot and his daughters, strictly observing the divine injunction, hastened toward 
Zoar, Avhither they had no sooner arrived, than the vengeance of the Almighty began 
to appear in all its horrors. The angry heavens poured down showers of liquid firef 

* She was overwhelmed and smothered in the spray of the igneous and saline matters which filled the 
air ; and which, gathering and hardening around her, left her incmsted body with some resemblance to a 
mass of rock salt. 

t The examination of the agencies which it pleased God to employ in effecting this great overthrow is a 
subject which need not interrupt the present narrative. It suffices now to mention, that the destruction 
was sudden and overwhelming, and not only did it overthrow and devour the cities of the plain, and all the 
inhabitants, and all the growth of the ground, and every living thing, but it cut off the Jordan in its course, 
and absorbed the very plain itself: the surface of which, once blooming like another Eden, no man has be- 
held since that day ; but, instead thereof, a bitter, sulphureous and fetid lake, the Lake of Death, which has 
from that hour to this, remained one of the wonders of the earth. The following brief description of the 
Dead sea (see engraving), will, we hope, be read with interest :— 

The celebrated lake, which occupies the site of Sodom and Gomorrah, is variously called in Scripture the 
Sea of the Plain (Deut. iii. 17, iv. 49), being situated in a valley with a plain lying to the south of it, where 
those cities once flourished, with the other cities of the plain ; the Salt sea (Deut. iii. 17, Josh. xv. 5), from 
the extremely saline and bitter taste of its waters ; the Salt sea eastward (Num. xxxiv. 3), and the East sea 
(Ezek. xlvii. 18 ; Joel ii. 20), from its situation relatively to Judaea. At present it is called Bahret-Lout, or 
the sea of Lot. By Josephus and other writers, it was called the Lake Asphaltites, from the abundance of 
bitumen found in it. The most familiar name, the Dead sea, is in allusion to the ancient tradition, errone- 
ously but generally received, that no animal can exist in its stagnant and hydro-sulphuretted waters, which, 
though they look remarkably clear and pure, are nauseous in the extreme. A chymical analysis of one 
hundred grains of the water gave the following results as to the substances, and proportions of them, which 
it holds in solution :— 

Muriate of lime - - - 3.920 I Soda 10.360 

Magnesia .... 10.246 Sulphate of lime - .054 

From this analysis it will readily be concluded that such a liquid must be equally salt and o.tter. The acrid 
saltness of its waters, indeed, is much greater than that of the sea: and the land which surrounds this 
lake, being equally impregnated with that saltness, refuses to produce any plants, except a few stunted 
thorns, which wear the brown garb of the desert. Bodies sink or float upon it in proportion to their specific 
gravity: and although the water is so dense as to be favorable to swimmers, no security is found againrt 
the common accident of drowning. This sea, when viewed from the spot where the rapid Jordan daily dis 
charges into it 6,090,000 tons of muddy water, takes a southeasterly direction visible for ten or fifteen 
miles, when it disappears in a curve toward the east. The expanse of the Dead sea, at the embouchure of 
the Jordan, has been supposed not to exceed five or six miles : though the mountains, which skirt each side 
of the valley of the Dead sea, are apparently separated by a distance of eight miles. The mountains on the 
Judaean side are lower than the mountains of Moab, on the Arabian side. The latter chain at its southern 
extremity is said to consist of dark granite, and of various colors. The shores at the northern extremity 
are remarkably flat, and strewed with vast quantities of driftwood, white and bleached by the sun. which 
is brought down by the swelling of Jordan. It is not certainly known whether there has been any visible 
increase or decrease in the waters of the Dead sea. Some have imagined that it finds a subterraneous pas- 
sage to the Mediterranean, or that there is a considerable suction in the plain which forms its western 
boundary ; but Dr. Shaw has long since accounted for it, by the quantity which is daily evaporated. 

As the Dead sea advances toward the south, it evidently increases in breadth. Its dimensions have been 
variously estimated by different travellers. Pliny states its total length to be one hundred miles, and its 
greatest breadth twenty-five : the Jewish historian Josephus, who measured this lake, found that in length 
it extended about five hundred and eighty stadia, and in breadth one hundred and fifty ; according to our 
standard, somewhat more than seventy miles by nineteen. With this measurement nearly coincides the 
estimate of Dr. Shaw, who appears to nave ascertained its dimensions with accuracy, and who computes 
its length to be about seventy-two English miles, and its greatest breadth about nineteen. Whoever has 
once seen the Dead sea, will ever after have its aspect impressed upon his memory: it is in truth a gloomy 
and fearful spectacle. The precipices, in general, descend abruptly into the lake, the surface of which is 
generally unruffled, from the hollow of the basin (in which it lies) scarcely admitting the free passage ne- 
cessary for a strong breeze. It is, however, for the same reason, subject to whirlwinds or squalls of short 
duration. A profound silence, awful as death, hangs over the lake :' its shores are rarely visited by any 



HISTORY OF THE BIBLE. 




78 AN ILLUSTRATED 

on bodom and Gomorrah, and the other wicked cities of the plain; and in a short 
time the whole was reduced to a state of irreparable destruction. 

When Lot beheld the dreadful calamity that had befallen the cities of Sodom and 
Gomorrah, he began to think himself not safe in Zoar ; he therefore withdrew to the 
mountains to which he was first directed, and, for want of a proper habitation, lived 
for some time with his daughters in a cave. In his caverned retreat a new and un- 
expected evil befell Lot. His daughters, like all eastern women, and especially all 
women of Bedouin parentage, looked upon the possession of children as the best and 
brightest hope of their existence ; but they saw none on earth whom they might ex- 
pect to marry. They knew not that any of their father's family am 1 connexions 
existed, to become their husbands ; and the example of their sisters, who had perished 
in Sodom with their husbands, made them afraid, if willing, to entertain the notion 
of a marriage with Canaanitish husbands. They therefore most wickedly managed, 
on two successive nights, to intoxicate their father with wine, and in that condition, 
and without his clear knowledge of what was done, to procure issue by him. A son 
to each daughter was the result of this transaction. The eldest daughter gave to her 
son the name of Moab ("from a father"), and the younger called hers Ben-Ammi 
(" son of my people"), which latter name, intimating the mother's satisfaction in the 
fact that the child was a son of her own race, corroborates the view we have taken 
of the motives by which the women were influenced, and which seems to us far 
preferable to the notion that they supposed that all the inhabitants of the earth, ex- 
cept their father and themselves, were destroyed in the overthrow of Sodom. We 
do not see how it is possible that they could have entertained any such impression. 
Be this as it may, the sons which were born to them were the progenitors of the 
Moabites and Ammonites, — nations well known in a later age for their enmity to the 
house of Israel. Thus much of Lot, of whom the sacred history takes no further 
notice. We now proceed to consider the peculiar dispensation of Providence with 
respect to his faithful servant Abraham. 

At the time of the destruction of Sodom and Gomorrah, the pious patriarch re- 
sided at Mamre ; but as soon as he beheld that fatal catastrophe, struck with a proper 
sense of the Divine vengeance, and the great power he had over his creatures, he 
removed thence to the southward, and took up his residence in Gerar, one of the 
principal cities in Palestine. 

On his first entering this place*, he had recourse to the same policy he had before 
practised when in Egypt, and an agreement was made between him and his wife 
that they should pass for brother and sister. Abimelech,* the king of Gerar, sup- 
posing this to be their real affinity, and being captivated with the person of Sarah, 
who, though far advanced in years, possessed some distinguished charms, ordered her 
to be brought to his palace, with an intent of making her his concubine. But the 
Almighty warned him in a dream from committing the iniquitous act, by assuring 
him, that if he took to his bed a woman, whose husband was a prophet, his conduct 
should be punished with immediate death. 

In consequence of this, Abimelech sent for Abraham, whom he severely repri- 
manded for having endeavored to impose on him, by calling her his sister whom he 

footstep, save that of the wild Arab ; and its desolate but majestic features are well suited to the tales re- 
lated concerning it by the inhabitants of the country, who hold it in superstitious dread, and speak of it 
with terror. 

We cannot forbear subjoining the lively account which Mr. Stephens gives of the "water of the Dead 
eea :" 

" From my own experience I can almost corroborate the most extravagant accounts of the ancients. 1 
know, in reference to my own specific gravity, that in the Atlantic and Mediterranean I can not float with- 
out some little movement of the hands, and even then my body is almost totally submerged ; but here, 
when I threw myself upon my back, my body was half out of" the water. It was an exertion even for my 
lank Arabs to keep themselves under. When I struck out in swimming it was extremely awkward, for my 
leers were continually rising to the surface, and even above the water. I could have lain and read there 
with perfect ease. In fact I could have slept ; and it would have been a much easier bed than the bushes 
at Jericho. It was ludicrous to see one of the horses : as soon as his body touched the water, he was 
afloat, and turned over on his side : he struggled with all his force to preserve his equilibrium ; but the mo- 
ment he ceased moving, he turned over on his side again, and almost on his back, kicking his f eet out of 
water and snorting with terror. The worst of my bath was, after it was over, my skin was covered with a 
thick glutinous substance, which it required another ablution to get rid of; and after I had wiped myself 
dry, my body burnt and smarted as if it had been turned round before a roasting fire. My face and ears 
were incrusted with salt ; my hairs stood out, 'each particular hair on end,' and my eyes were irritated and 
inriamed, so that I felt the effects of it for several days. In spite of all this, however, revived and refreshed 
by my bath, I mounted my horse a new man." 

* The kings of Gerar were generally called by the title of Abimelech, in the same manner as thosr o' 
Egypt were called bv that of Pharaoh. 



HISTORY OF THE BIBLE. 79 

know to be his wife.* In excuse for the fiction Abraham alleged he did it for his 
own safety, being apprehensive that, had it been known she was his wife, he might, 
m order to possess her, have robbed him of his existence. He farther said, that the 
report he had given of her being his sister was not, in fact, a falsity, for though she 
was not born of the same woman, yet she was begot by the same man. 

This apology pacified the king, who not only restored Abraham his wife, but also 
gave him many valuable presents, with full permission to settle himself in any part 
of his dominions. 

The Almighty had not only threatened the king with death should he violate the 
chastity of Sarah, but also afflicted him and all the women belonging to him with a 
kind of impotence. Abraham, therefore, in return for Abimelech's civility, prayed 
to God to remove these imperfections, which he being pleased to grant, the king's 
disability left him, and the queen, with the rest of the women belonging to him, 
were restored to their natural fertility. 

Soon after this the Divine promise (made by the Almighty to Abraham) was ful- 
filled. The time appointed was now elapsed, and Sarah brought forth a son, whom 
Abraham, agreeably to the sacred injunction, called Isaac;! and on the eighth day he 
was circumcised. 

Sarah having long considered Ishmael as the presumptive heir of her family, had 
reared and continued to treat him with the most affectionate tenderness. But on the 
birth of Isaac she became apprehensive with respect to his inheritance, imagining, 
that in case of Abraham's death, Ishmael's superiority of years would give him every 
advantage over her own son. Stimulated by such fears, she resolved to get rid of 
Ishmael, and it was not long before an opportunity offered for accomplishing her de- 
sign. 

Though Sarah was far advanced in life (being now upward of ninety years old) 
yet, by the Divine power, nature was completely perfect.:}: She was bountifully sup- 

* Abraham's Equivocation*. — This was not a subject which the fertile fancies of Abraham's rabbinical 
descendants were likely to leave unimproved. Accordingly, Ave have a Talmudical story, which tells us 
that, on approaching Egypt, the patriarch put Sarah in a chest, which he locked up, that none might behold 
her dangerous beauty. " But when he was come to the place of paying custom, the collectors said, ' Pay 
us the custom.' And he said, 'I will pay the custom.' They said to him, 'Thou carriest clothes.' And 
he said, ' I will pay for the clothes.' Then they said to him, ' Thou carriest gold ;' and he answered them, 
4 1 will pay for my gold.' On this they said to him further, ' Surely thou bearest the finest silk ;' and then 
he replied, ' I will pay custom for the finest silk.' Then said they, ' Certainly it must be pearls that thou 
takest with thee :' and he only answered, ' I will pay for pearls.' Seeing that they could name nothing of 
value for which the patriarch was not willing to pay custom, they said. ' It can not be but that thou open 
the box, and let us see what is within.' So they opened the box, and the whole land of Egypt was brightly 
illumined by the lustre of Sarah's beauty." 

t The word Isaac implies laughter, and alludes to the smile of disbelief which appeared in Sarah's coun- 
tenance when the angel informed her that she should become pregnant. 

X Primitive Longevity.— We need not remind the reader that the age of man before the deluge made 
a near approach to a thousand years, but, after that event, rapidly declined to the present standard (which it 
had certainly reached before the time of David\ at which it has remained, unaffected but by local influences 
Many reasons have been given for the antediluvian longevity, and for the subsequent abridgment of human 
life ; but they all fail in some point or other, excepting that which, proceeding on the observation that air 
is the agent by which, under all circumstances, the duration of life is most affected, infers that the superior 
purity of the air before the deluge — or, more properly, its superior fitness for the conservation of the living 
principle in man — Avas the operating cause of the long duration of antediluvian life ; and that the gradual 
but quick contraction of man's life, which afterward took place, Avas probably OAving to some signal dece- 
rioration, caused by the deluge, in the Avholesome properties of the primitiA-e air. IIoav the deluge may 
have produced such a change is another question, into Avhich Ave need not enter. 

At the time this history opens, the duration of life Avas about threefold that to AA-hich it ultimately fell ; 
and, notAA-ithstanding the gradual abridgment which took place, it remained twofold till about the time 
of the departure of the Israelites from Egypt. Terah himself died at the age of 205, Avhich must have 
seemed but a reasonable old age, as it is "considerably A\-ithin the age attained by any of his ancestors, 
except his own father Nahor, Avho died prematurely at 148 years of age. 

But the operation of the abridging inlluence is best shoAvn bv figures, thus : Noah lived 950 years : Shem, 
*00; Arphaxad, 438; Salah, 433~; Eber. 464 ; Peleg, 230; Reu, 239; Serug, 230; Nahor, 148; Terah. 205. 
Here Ave see that Noah, nearlv tAvo thirds of Avhose life had passed before the deluge, lived as long as an 
antediluvian ; Avhereas his son Shem. most of Avhose life passed after the deluge, has one third of the 
average duration of antediluvian life struck off from his. His son Arphaxad Avas born two years after the 
flood, and therefore may be taken to represent the first generation of entire postdilu\-ians, Avhose term of 
life if made one third shorter than that of the semi-antediluAians, and (in t%vo generations) is reduced to 
one half that of the pure antediluvians. A rest at this point of reduction Avas alloAved for three genera- 
lions, after which the existing term of life was again halved, reducing it to a quarter of the antediluvian 
term. After three more generations, another reducing process commenced, not, as before, by abrupt 
halving of the preA-ious term of life, but bv a gradual reduction, which in about 500 years reduced the pre- 
vious term of 230-'40 years to about one half, or 120 vears ; and in about 500 years more, Ave find that this 
term also had been nearly halved and brought doAvn to the present standard ; for at that time it is that 
David said: " The days of our years are threescore years and ten: and if by reason of strength they be 
fourscore years, yet is their strength labor and soitoav." Psalm xc. 10. The progress of the abridgment 
may be illustrated by a few more figures. Abraham died at the age of 175, being 40 years less than his 
father's age ; and yet he is said to lWe died " in a good old age ; an old man and full of years •" in like 



80 AN ILLUSTRATED 

plied with food for her infant son, whom she suckled herself, and at the usual time 
weaned him. On this joyful occasion Abraham made a great feast, in the height of 
which Sarah observed that Ishmael treated her son with derision and contempt. En- 
raged at this circumstance, as soon as the guests were gone, she communicated the 
particulars to her husband, and importuned him to turn both Ishmael and his mother 
from their habitation, intimating, that the son of a bond-Avoman had no title to that 
heirship which solely belonged to her son Isaac. 

The good old patriarch now found himself in a very intricate situation. He loved 
Ishmael, and was loth to part with him. Not knowing, therefore, in what manner 
to proceed on so trying an occasion, he applied himself to God, who was pleased to 
confirm what Sarah had requested. At the same time the Almighty promised Abra- 
ham that he would make Ishmael (because he was his son) a populous nation, though 
his portion and inheritance was not to be in that land which was all along designed 
for the descendants of Isaac. 

Thus was it determined, by the Divine appointment, that Hagar should once more 
become a wanderer; nor could the fondness of Abraham for his son Ishmael prevent 
her fate : it was the Lord's command, nor durst the patriarch refuse to obey. 

Early in the morning, therefore, Abraham, calling Hagar to him, told her she must 
leave his house, and that her son must be the partner of her banishment. Hagar 
was of course greatly surprised at this sudden command, but finding her master ab- 
solute, she was obliged to submit. That she might not be distressed for want of 
proper refreshment, he supplied her with a quantity of provisions, together with a 
large bottle of water, having done which he gave her a final dismission. 

After travelling some days in the dreary wilderness of Beersheba, her provisions 
grew short, and her bottle of water was quite exhausted. It unfortunately happened 
that Ishmael was at this time in a high fever, and Hagar not being able to get water 
to quench his thirst, there was little hope of his existing much longer. Thus dis- 
tressed, she knew not what to do, but at length, to shelter her son in some degree 
from the violent heat of the weather, she placed him under a tree, and retired at 
some distance, that she might not be a spectator of the dying pangs of her beloved 
Ishmael. 

A melancholy scene now took place: the feeble tongue of the child begged relief 
from its tender parent, whose woes were doubled by her inability to give it the least 
assistance ; his pressing demands could only be answered by a flow of tears, and the 
only prospect before them was despair and death. But the ears of boundless mercy 
are ever open to the cries of distress, and the Lord of Omnipotence is ever ready to 
relieve the indigent. 

While Hagar was lamenting her direful situation, a Divine agent appeared before 
her, and, for her present relief, directed her to a well of water which she had not 

manner, Isaac, who lived to 180, is said to have been " old and full of days." And if these expressions do 
not imbody the ideas of a writer who, from living in a later day, when the term of man's life was much 
shortened, naturally considered these as extreme old ages, we should be entitled from them to conclude — 
as was probably true after all— that a man was in those days called old with reference to the age at which 
his contemporaries, rather than his predecessors, died. The patriarchs were very sensible that the term of 
life was undergoing abridgment. Thus, when Jacob stood before the Egyptian king, and was asked his age, 
he replied : " The days of the years of my pilgrimage are a hundred and thirty years : few and full of evil 
have the days of the years of my life been, and have not attained unto the days of the years of the life of 
my fathers in the days of their pilgrimage." He lived to 147 years. His son Levi lived to 137 years ; and 
another of his sons, Joseph, only to 110 years. Amram, the son of Levi, lived to exactly the same age as 
his father; and Moses and Aaron, the two sons of Amram, both lived to 120. Our information of the steps 
by which life declined to " threescore years and ten" before the time of David, is less distinct. 

But we principally wish to remind the reader of the probability— or rather the moral certainty— that the 
seasons of life, its childhood, youth, maturity, and age, were distributed over the whole period of life, 
however long, in much the same proportions as at present ; so that the prime and old age commenced 
later and ended later than under a more abridged term of life. Thus, we should not suppose, that when 
the term of life was 1-10 years, a man of seventy was constitutionally older than one of thirty-five is now. 
This seems so obvious as to require little argument ; and we are not disposed to discuss the question even 
were argument needed. But we may just observe that there is not wanting much positive proof in favor 
of this view. Thus we see those whose ages when their eldest son was born is recorded, are only in one 
instance under thirty— and that one instance is in the case of a man (Teraii's father) whose whole age 
little exceeded half the average of his time. We see, also, that none of the Hebrew patriarchs had a son 
before he was forty. And when we take into account the general disposition to early marriages in the 
East, this may show that the age of manhood was reached much later than it has been since ; and the 
activity and vigor, mental and bodily, which these same persons evince at an age far passing the present 
extreme term of life, shows that constitutional old age began late in proportion. The admiration which the 
beauty of Sarah excited when she was nearly seventy years of age, also affords a strong corroborative 
illustration. The subject is one of considerable interest, and deserves a more attentive consideration than 
it can here obtain. 



HISTORY OF THE BIBLE. 81 

before perceived. Having filled the bottle, she gave some of the water to Ishmael, 
who was greatly refreshed with it, and, in a few days, so far recovered from his ill- 
ness as to be able, with his mother, to pursue their journey. Hagar's intentions were, 
at first, to have gone into Egypt, but she now altered her mind, and fixed her abode 
in the wilderness of Paran, where Ishmael (whose health and strength were now 
greatly increased) in a short time became so expert an archer, that he was able to 
obtain a sufficiency of provisions both for himself and mother. 

When Ishmael grew up to the years of maturity, his mother, who was an Egyp- 
tian, married him to a woman of her own country. By this woman he had twelve 
sons,* whose descendants dispersed themselves in that part of the country situated 
between Havilah and Shur, that is, in several parts of Arabia Petraea, the western 
part whereof, toward Egypt, is, in scripture, called Shur, and the eastern part, tow- 
ard the Persian gulf, Havilah. 

In the meantime, Abraham continued to reside in the land of Palestine; and as his 
riches and power every day increased, Abimelech grew jealous of him, being fearful 
that he might, some time or other, endeavor to supplant him in the government. To 
prevent this, by the advice of his general Phicol, he formed a solemn league of friend- 
ship with Abraham, and thereby removed those fears wiiich, for some time, had <riven 
him great uneasiness. A dispute had arisen between the servants of Abimelech and 
those of Abraham, relative to a well, which the latter had dug; but after a proper 
explanation, the matter was adjusted to the satisfaction of all parties, the well being 
declared the property of Abraham.! 

The place where Abimelech and Abraham entered into this solemn covenant was, 
thenceforth, called Beersheba4 Here Abraham intending to end his days, should 
it be the will of Providence for him so to do, planted a grove|| for a place of worship, 

* The names of these sons were as follow : Nebajoth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, 
Iladar. Tema, Jetur, Naphish, and Kedemati : " twelve princes according- to their nations." Gen. xxv. 13. &c. 

t It may perhaps, at first view, appear strange that a dispute of any consequence should have arisen on 
account of a well of water- but it must be remembered, that, in those hot and dry countries, a well of 
water was an inestimable treasure, and the digging it a work of prodigious labor, which arose from the 
rockiness of the soil, and the great depth it was necessary to dig before they could find a spring. 

t The word Beer, in the Hebrew language, signifies a well, and Sheba an oath, so that the Jews called it 
he Well of the Oath; because of the oath that Abraham and Abimelech had made at that place. 

II Worship in Groves (See Engraving).- The use of groves as places of primitive Avorship is natural and 
easily understood, though it could only have arisen in an early state of society, or be preserved where 
society remained in a primitive condition. It was the thought of a people who had not made any advances 
in architecture— who dwelt in tents or in huts— and who, while they did not feel that these dwellings were 
unsuitable or inadequate for themselves, could not but be sensible that they were so unimpressive, that it 
seemed revolting to associate with them, in any more formal service of worship, the idea of that God who 
fills all nature, and of whose grandeur they had no unworthy notions. They therefore preferred to seek 
intercourse with him, and to render him their service amid the vastness of his own creation, and under the 
shadow of those ancient woods, which insensibly inspire us with awe, and fill us with reverential feelings, 
which turn and vent themselves upon whatever has been customarily before the mind as the proper object 
of its reverence. Happy when that object is God ! — as it was to the patriarchs. There is no doubt that 
men had this use for groves, almost universally, before any temples existed; but it is not so clear to us 
that, as some suppose, groves were used for religious purposes, before even altars were known. But 
Noah constructed an altar as soon as he left the ark ; and this use of groves must, therefore, have been 
antediluvian, if it existed before altars : and this is certainly more than we know. It is certain, however, 
that, under the operation of the ideas we are tracing, altars were placed in the groves ; and the next step 
was probably to build a hut near at hand to contain the implements of sacrifice ; and when men had begun 
to build in their groves, the idea of a chapel or oratory for use in inclement weather, and when the trees 
were, in winter, bare of foliage, would naturally have been suggested. When, at last, the increased 
r°sourcos of constructive art, coupled with a weaker and more humanized idea of God, led men to enter- 
tain the bold idea of rearing fabrics — "temples made with hands" — which might make impressions on the 
mind worthy of his worship and service, the influence of old habits and old associations still operated 
Most nations took care, when in their power, to plant groves around these buildings, for the most part 
with an enclosing ditch, hedge, or wall ; and these groves were not only consecrated to the gods in whose 
honor the temples in the midst of them had been built, but were themselves places of sanctuary foi 
criminals who fled to them for refuge. 

As to the corruptions which became, in the end, associated with groves, and which led Moses to prohibit 
them very strictly, and to command that the groves which were found, in the land of Canaan, consecrated 
to idols, should be cut down, another opportunity will be afforded us of considering this part of the sub- 
ject. Meanwhile, we only wish to call attention to the point alluded to in the text, respecting some points 
of analogy in this matter between the practices and the ideas of the patriarchs and those of the Celtic 
Druids. Amorur them we seem to find preserved, down to a late date, many of the ideas and practices 
which equally belong to the patriarchal ages, and which are doubtless to be regarded as relics of the 
religion which was common to all men in the first ages, and which they carried with them to the several 
places of their dispersion. In process of time these primitive institutions were in almost every country 
wofully corrupted, or, indeed lost, in various modifications of ceremony, idolatry, and unbelief. The 
Hebrew patriarchs doubtless exhibit in purity the religion of anterior ages, and what had been the sole 
religion of mankind; and thus he who studies the history of religious notions and practices is supplied 
with a test which enables him to ascertain the traces of this primitive religion, which may have been 
preserved in different and distant nations. Now, we know not of any people who preserved, mixed with 
many and awful corruptions, so many traces of this ancient religion as existed in the Druidical institutions 





82 AN ILLUSTRATED 

and in it erected an altar, that he might not be anywise deficient in the discharge of 
his religious duties. 

The Almighty, in his wise Providence, had, in divers instances, and on many occa- 
sions, put Abraham's faith and obedience to the test ; but now he resolved to try him 
in the tenderest point, in which every tie of parental affection bound him, and to give 
up which required a degree of resignation uncommon to the^best of men. He is re- 
quired, by his God, to sacrifice his son — to embrue his hands'in the blood of his dar- 
ling offspring. 

Ishmael was now no more to him ; he had parted with him at the divine command, 
and had transferred his affections solely on Isaac ; and this son, this only son, who 
had been given him by Divine promise, and in whom all his future expectations of 
happiness centred, must fall a victim by the unalterable de ee of Heaven. Hard task 
to flesh and blood ! Severe trial to human nature ! But if the flesh shuddered, the 
spirit was absolute: God commands — the patriarch obeys. 

Early, therefore, the next morning, Abraham arose, and, without giving any notice 
to his family, prepared himself for the appointed business. He sat out, accompanied 
only by his son Isaac, and attended by two servants, who led an ass laden with pro- 
visions, together with the wood, instruments, and other things necessary for the sac- 
rifice. After travelling three days he came within sight of the spot God had ap- 
pointed for the dreadful scene, which was a particular mountain in the land of Mo- 
rial). Here he ordered his servants to stop with the ass, while he and his son went 
to a spot at some distance to perform their religious duties. 

Abraham having laden his son with the wood and other materials for a burnt-offer- 
ing, they proceeded on their journey. The harmless Isaac, ignorant of the design of 
his pious and affectionate parent, went cheerfully on with him, and the good old pa- 
triarch, relying on the faithfulness of the Divine promise, overcame the stragglings 
of a natural affection, which might have retarded his compliance with the will of 
God, and proceeded with a resolution worthy the father of the faithful. 

As they approached near the appointed place for executing the awful injunction, 
Isaac, recollecting that a proper victim (the most essential requisite for the sacrifice) 
was wanting, innocently asked his father, where was the lamb for the burnt-offering? 
Such a question, at such a time, was enough to have startled any heart less firm than 
Abraham's ; but, fixed in the resolution to obey the divine command, he coolly replied, 
" My son, God will provide one himself." 

Being now arrived at the spot which the Almighty had directed, the first thing 
Abraham did was to erect an altar; after which, having prepared the instruments, 
and laid the wood in order, he embraced his son, and then bound him. Here the sa- 
cred historian, lik-e a great painter, hath drawn a veil over the sorrow of Abraham, 
and the resignation of Isaac, that the imagination of the reader might paint to him 
more forcibly the struggles of the parent, and the agonies of the son, than words can 
possibly express. 

Every preparation being now made, Abraham, taking up the knife, stretched forth 
his hand to give the finishing stroke to the life of his son ; when, behold ! God is 
satisfied with the faith and obedience of the father, and the piety and resignation of 
the son. The voice of a heavenly messenger is suddenly heard, saying unto Abra- 
ham, "Lay not thy hand upon the lad, neither do thou anything unto him." The 
uplifted arm was now withheld, and the fatal blow happily averted. The divine 
sound intimated, that the Almighty neither delighted in human sacrifices, nor wished 
to make a father the murderer of a son whom he had bestowed on him as a peculiar 
favor ; but that the command had been given to try if his obedience to God exceeded 
his feelings as a man, and if his natural affections could submit to his religious duties. 

and rel'gion of the Celtes. It is true they had idols, and that many wild notions were entertained, and 
many horrid rites practised by them ; but, amid all, they believed in one Supreme Being, to whom all 
other gods were far inferior. His symbol was the oak, and him, exclusively, they worshipped amid tliu 
proves. They never had images of him, 01 erected temples to him ; and Tacitus, speaking of the Senones, 
who were a branch of the Celtes, and had the same religion, tells us that its principle consisted in the 
acknowledgment that the Deity whom they worshipped in the groves, the God without name, was he who 
governed all things, on whom all things depended, and whom all beings were bound to obey. 

There are other resemblances which would render our position more clear if we could bring them inlc 
one view. But the purpose of the present note does not require this ; and we need only now observe, that 
these remarkable analogies between the patriarchal (or say the Hebrew) and Uruidical religions are late 
discoveries of our own day; but the antiquity and wisdom of the Druidical religion, and its contormiti^s 
with that of the Jews, were adduced so long ago as the time of Celsus, in opposition to what that writer 
was pleased to consider the novelties of the gospel. 



HISTORY OF THE BIBLE. 



83 




Cromlech at Plas Newydd. 




Druidical Circle.-Jersey 



84 AN ILLUSTRATED 

When the divine voice ceased, the pious patriarch, turning his eyes from the dear, 
though intended victim, beheld a ram fastened by his horns in a thicket. Convinced 
in his mind that this was the gracious substitute of Providence, he immediately flew 
to it with raptures, and having slain it with that knife which was intended for the 
destruction of his son, brought it to the altar and presented it (instead of the before- 
destined Isaac) as a burnt-offering, to his great and benevolent benefactor. 

This infallible token of Abraham's obedience was so satisfactory to the Almighty, 
that he was pleased to renew his gracious promise to him with enlarged abundance ; 
and even to confirm the same by a solemn oath. " By myself have I sworn, for 
because thou hast done this thing, and hast not withheld thy son, thine only son, 
from me." 

Having thus complied with the will of God, and received a most convincing testi- 
mony of the divine approbation, Abraham and Isaac returned to the servants, and 
they all went joyfully together to Beersheba, at that time the place of Abraham's 
residence. In memory of this singular transaction, the pious patriarch called the 
place where it happened, " Jehovah-jirah," in allusion to the answer he gave to his 
son's question, " God will provide himself a lamb." 

When Abraham returned home, he received the agreeable intelligence of the in- 
crease of his family, namely, that Milcah, his brother Nahor's wife, had brought 
him a numerous issue.* But the joy he received on this account was soon damped 
by a circumstance which happened in his own family, namely, the loss of his wife 
Sarah, who died at Kirjath-arba (afterward called Hebron), in the one hundred and 
twenty-seventh year of her age. 

At the time of Sarah's death, Abraham was at Beersheba ; but he no sooner heard 
of the melancholy event than he immediately repaired to Hebron, in order to perform 
the last offices due to his departed wife. As he was a stranger in the country, and 
had no land there of his own, he could not give her honorable interment without first 
obtaining the consent of the people. He therefore addressed himself to a general 
assembly of the principal inhabitants, entreating them to allow him the liberty of 
burying his wife in their country. This request being readily granted, Abraham 
bowed to the assembly in acknowledgment for the favor ; after which he told them 
he should be glad to purchase a piece of ground as a sepulchre for himself and family, 
and begged of them to entreat Ephron, the prince of the country, to sell him the cave 
of Machpelah. 

This request being likewise granted, and application made to Ephron, he gener- 
ously offered the patriarch not only the cave, but also the whole field in which it 
stood, as a burying-place. Abraham acknowledged the bounty of the offer ; but as 
he had ever acted on a principle of strict justice, he desired the prince to fix a price 
on the field ; and that, on such condition, he would take possession of it for the pur- 
poses intended. 

The prince, finding the patriarch resolute, asked four hundred shekels (a sum 
greatly beneath its real value). The purchase was made before all the people of 
Hebron, and the field, together with the cave, was formally assigned over to Abra- 
ham and his heirs for ever. 

This matter being adjusted, Abraham, after the usual ceremonies of mourning 
were over, buried his wife in the cave he had then purchased, and in which his own 
remains were afterward deposited. 

Abraham, being now far advanced in years, and apprehending he had not much 
longer to live, was desirous of seeing his own son Isaac married, and settled in the 
world, before his departure out of this transitory life. He therefore called to him his 
household steward, an old and trusty servant, to whom he related his intention of 
-marrying his son; and obtained from him an oath,f that (in case he died first) he 

* The names of the children of Nahor, by Milcah, were as follows: Huz, Buz, Kemuel, Cheshed, Hazo, 
Pildash, Jidlaph, and Bethuel. The last of these begat Rebecca, who was afterward the wife of Isaac. 

t The great anxiety of the patriarchs to secure the marriage of their sons to women of their own clan 01 
family appears everywhere, and is even indicated in the precise mention which is made of marriages which 
took place against this regulation— as in the cases of Ishmael and Esau. Such a desire has always pre 
vailed wherevei the distinction of clans or tribes has been strongly marked, for the sake of keeping up its 
property, blood, and peculiar feelings, and of compacting its union and influence ; and these ordinary mo- 
tives acquired increased intensity in the instance of the Hebrew patriarchs in consequence of the general 
idolatry or superstition into which all the surrounding nations had fallen, and which alone would have suf- 
ficed to preclude intermarriages with them. This consideration, separately from any other, has always pre- 
vented the Jews from forming matrimonial connexions with any but the daughters of Israel. Their law 
forbade su~h marriages in the strictest manner ; and we shall find instances of their being severely punish. 



HISTORY OF THE BIBLE. 85 

should procure a wife for him among his own kindred, and not from the daughter? 
of the Canaanites. Having- obtained this solemn oath, Abraham told his servant to 
go into Mesopotamia, which was the place of his nativity, and there choose a wife, 
out of his own kindred, for his son Isaac. On receiving these orders, the servant 
asked him this question : "If," says he, "the woman refuse to follow me into the 
land of Canaan, must I return and fetch thy son to her ?" The patriarch immedi- 
ately answered in the negative, as no consideration could prevail on him to suffer 
his son to return to a land which he himself had left on account of the inhumanity 
and idolatry of its inhabitants. To encourage the servant in the prosecution of his 
intended expedition, Abraham assured him that a heavenly messenger would conduct 
him to the place whence he should bring a wife unto his son ; and that if the woman 
pitched on should refuse to follow him, he should be free from the oath he had taken, 
and be considered as having properly discharged the business with which he was 
intrusted. 

These matters being settled, Ehezer (for that was the name of this trusty servant) 
set out on his embassy, attended by a number of servants and camels, agreeably to 
the importance of his business, and the dignity of the person by whom he was 
employed. 

After undergoing great fatigue, both from the badness of the roads and the want 
of water, this trusty servant, with his attendants, reached Mesopotamia, and repaired 
to Haran,* a city belonging to his master's brother Nahor. When he had arrived 
near the entrance of the city, he stopped at the public well (whither it was custom- 
ary for the young women of the place to come every morning and evening for water), 
in order to refresh the camels.f 

ed, and of the deep disgust which they inspired. They were neither to take the females of other nations, 
nor give their own females to them (Deut. vii. 3, 4) ; and the reason was, "For they will turn away thv 
sons from following me." While this principle inhibited marriages with other nations, there was another 
law which preserved the integrity of property in the respective tribes, by directing that daughters having 
any inheritance should not marry out of the tribe of their father, (Num. xxxvi). " So shall not the inherit- 
ance of the children of Israel remove from tribe to tribe." These principles, taken from the subsequent 
laws of the Hebrews, afford the best explanation of the conduct of the patriarchs with regard to the mar- 
riages of their sons. Among the Bedouin Arabs there is no regulation precluding the intermarriages of dif- 
ferent tribes ; but in practice a man seldom takes a wife from any other tribe than his own ; and still more 
rarely, although there is no national or religious difference, will a Bedouin give his daughter in marriage to 
the inhabitant of a town, or to a cultivator or artisan. Some tribes never do so ; but others are rather less 
strict. So, as Ward, informs us, among the Hindoos, the parents who find employment at a distance from 
their original homes, always marry their children in their own country and among their old acquaintance. 

* " Pharean," as given by St. Stephen, is the proper reading of this name, and is, therefore, different 
from the name of Abram's brother, which is truly spelt Haran. The site of this place is very questionable. 
Most writers on scriptural geography identify it with the place called Chame by the Greeks and Romans, 
and renowned in history for the defeat of Crassus. But we are inclined to think that this identification is 
scarcely compatible with that which finds Ur in Urfah ; for not only is this Charran in the same plain with 
Urfah, but is actually, at almost all times, visible from it, being distant not above eight hours' ride to the 
south ; so that a removal to this distance hardly corresponds with the historical intimations which refer to 
it. There are three other sites to which different writers refer the Charran of our history. One is Oruros, 
on the Euphrates, about fifty miles below the embouchure of the Chaboras ; the second is Harcc, about 
twenty miles to the east-northeast of Palmyra ; and the third. Carne, about thirty-eight miles northeast 
from Damascus. All these places would, however, be out of the way in proceeding from Urfah to the land 
of Canaan, excepting the one near Damascus, which, on many grounds, we should hold to offer the prefer- 
able claim, were it not that the account of Jacob's journey to the same place expressly informs us that 
Haran was in Mesopotamia, on which ground the site, with the mention of which we commenced this note, 
must still be held to have a little the preference, notwithstanding the objections which apply to it, as none 
of the others answer to this condition. We think it very likely that the site of Ur, and more than likely 
that the site of Haran, are yet to be found. 

t Water is usually drawn in the evening, and frequently in the cool of the morning also. Fetching water 
is one of the heaviest of the many heavy duties which devolve upon the females in the East, and one which 
the most sensibly impresses us with a sense of their degraded condition. 1 he usage varies in different 
countries. Among the Arabs and other nomades, and also in many parts of India, it is the exclusive em- 
ployment of the women, without distinction of rank. But in Turkey and Persia the poorer women only are 
subject to this servile employment, respectable families being supplied daily by men who make the supply- 
ing of water a distinct business. The tents of the Bedouins are seldom pitched quite near to the well from 
which they obtain their water; and if the distance is not more than a mile, the men do not think is neces- 
sary that the water should be brought upon the camels : and, unless there are asses to be employed on this 
service, the women must go every evening, sometimes twice, and bring home at their backs long and heavy 
leathern bags full of water. The wells are the property of tribes or individuals, who are not always will- 
ing that caravans should take water from them ; and in that case, a girl is sometimes posted at the well to 
exact presents from those who wish to have water. It is not likely that Abraham's servant travelled with- 
out a leathern bucket to draw water, and it is therefore probable that he abstained from watering his ten 
camels until he should have obtained permission. The women, when they are at the wells in the evening, 
are generally obliging to travellers, and ready to supply such water as they may require for themselves 
or their beasts. The women of towns in Turkey and Persia have seldom far to go, except under peculiai 
circumstances in the situation or soil of the place, or quality of its water. Their water-vessel depends 
much Ujpon the distance ; if rather far, a skin will probably be prefeired as most convenient for carrying a 
good quantity ; but if near, an earthern jar will often be chosen. The present well seems to have been 
quite near the town, a"d we concur in the translation which renders Rebecca's vessel "a pitcher " The 



86 AN ILLUSTRATED 

Having been properly instructed by his master in the fear of God, and being sen- 
sible of the importance of the business, as well as fearful of not executing it to h's 
master's satisfaction, he made a mental prayer to God, beseeching him to direct him, 
by a certain sign, to a proper object of choice for his young master. He had no 
sooner solicited this divine assistance than his request was immediately complied 
with, and the sign given was, that she who, at his desire, permitted him to drink of 
her water, would be the person appointed by God for the wife of his servant Isaac. 

Soon after this, Rebecca, the daughter of Bethuel, came to the well, with her 
pitcher, for water ; after she had filled it, the servant (having taken notice that she 
was exceedingly beautiful) accosted her in a very humble manner, begging that she 
would give him a draught of the water, he being exceedingly thirsty. Rebecca 
readily consented, and not only gave him to drink, but also wentseveraltimes to the 
well to fetch water for the refreshment of his camels.* 

This propitious occurrence highly delighted Abraham's servant, who, after paying 
some general compliments to her beauty and benevolence, made inquiry concerning 
her family and relations. To which the lovely virgin replied, that she was the 
daughter of Bethuel, the son of Nahor, and kinswoman to Abraham. 

This intelligence gave fresh spirits to the faithful messenger, who was now con- 
vinced that God approved of the alliance between Rebecca and Isaac. He therefore 
presented to her a pair of gold ear-rings, and some other female ornaments, request- 
ing her to accept them as a token of his esteem for her virtues, and a grateful return 

word {had) is different from that (chemitz) rendered " bottle" in the narrative of Hagar's expulsion : and is 
the same word used to describe the vessels in which Gideon's soldiers concealed their torches, and wlurii 
they broke to produce a crashing and alarming noise. The women contrive to draw an enjoyment even 
out of this irksome duty, as it affords the best opportunity they have of meeting and talking together, and 
of displaying their finery to each other. They by no means appear to the worst advantage, as to dress, at 
the wells ; and this circumstance shows that Abraham'-s servant might there, without any incongruity, in- 
vest Rebecca with the ornaments lie had brought. To a traveller in the East, the best opportunities of 
making his observations on the females will occur in the evening at the wells. Eliezer was aware of this, 
and regarded the opportunity as favorable for his purpose. It appears that the unmarried females even of 
towns went unveiled, or only partially veiled, on ordinary occasions, in these early times. Now all go veil- 
ed ; and the more extended use of the veil in modern times lias probably, in one respect, operated favora- 
bly for the women, by exonerating those in families decently circumstanced from the very heavy duty of 
fetching water, the proper management of the veil being scarcely compatible with the performance of this 
laborious office. Accordingly we find that this duty devolves more exclusively on the females, without 
distinction of rank, in those Asiatic countries or tribes where the women are not obliged to veil their faces, 
as in India, and among the Arabian and other nomade tribes. We have already noticed the Arabian usage. 
In consequence of the modifications which we venture to think that the extended use of the veil has pro- 
duced among the inhabitants of towns west of the Indus, it is perhaps in India we are to look for the most 
precise parallels to the patriarchal customs. Accordingly we find, that in many parts of India, women of the 
first distinction draw water daily from the public wells. They always fetch it in earthern jars carried upon 
their heads. Sometimes two or three jars are carried at once, one upon the other, forming a pillar upon 
the bearer's head. As this necessarily requires the most perfect steadiness, the habit gives to the females 
a remarkably erect and stately air. It seems that it is a distinction to carry the jar on the shoulder ; and 
Forbes, in his " Oriental Memoirs," relates an anecdote of an intelligent native who, when this highly in- 
teresting passage was read to him, inferred that Rebecca was of " high caste," from her carrying the pit- 
cher on her shoulder. The text, however, does not necessarily imply that she carried the jar erect upon hei 
shoulder, but quite as probably means that it was carried at the back, the handle being held over the shoulder 
by the hand or leathern strap. 

* The pastoral poetry of classical antiquity, which has been imitated more or less in all nations, has ren- 
dered us familiar with the idea of females of birth and attractions acting as sheperdess'es long after the 
practice itself has been discontinued, and the employment has sunk into contempt. When nations origin- 
ally pastoral settled in towns, and adopted the refinements of life, the care of the sheep ceased to be a 
principal consideration, and gradually devolved upon servants or slaves, coming to be considered a mean 
employment, to which the proprietor or his household only gave a general and superintending attention. 
The respectability of the employment in these patriarchal times is not evinced by our finding the daughter 
of so considerable a person as Laban engaged in tending the docks, for in the East all drudgery devolves 
upon the females ; but by our finding the sons of such persons similarly engaged in pastoral duties, which 
in Homer also appears to have been considered a fitting employment for the sons of kings and powerful 
chiefs. We are not aware that at present, in the East, the actual care of i flock or herd is considered a 
dignified employment. Forbes, in his " Oriental Memoirs," mentions, that in the Bramin villages of the 
Concan, women of the first distinction draw the water from wells, and tend the cattle to pasture, "like 
Rebecca and Rachel." But in this instance it can not be because such employments have any dignity in 
them, but because the women are obliged to perform every servile office. So, among the Bedouin Arabs, 
and other nomade nations, the immediate care of the flocks devolves either upon the women or the ser- 
vants ; but most generally the latter, as the women have enough to occupy them in their multifarious do- 
mestic duties. However, among some tribes, it is the exclusive business of the young unmarried women 
to drive the cattle to pasture. "Among the Sinai Arabs," says Burckhardt, "a boy would feel himself in- 
sulted were any one to say, 'Go and drive your father's sheep to pasture ;' these words, in his opinion, 
would signify, ' You are no better than a girl.'" These young women set out befoie sunrise, three or foui 
together, carrying some water and victuals with them, and they do not return until late in the evening 
Throughout the day they continue exposed to the sun, watching the sheep with great care, for they are 
sure of being severely beaten by their father should any be lost. These young women are in general civil 
to persons who pass by, and ready enough to share with them their victuals and milk. They are fully able 
to protect their flocks against any ordinary depredation or danger, for their way of life makes them a* 
hardy and v.gorous as the men. 



HISTORY OF THE BIBLE. 



er 




88 AN ILLUSTEATED 

for her distinguished condescension. As it grew late, and he had valuable property 
about him, he entreated permission, for that night, to reside at the house of her rela- 
tions. Rebecca, in a most engaging manner, permitted him this convenience, but 
begged that she might previously apprize the family of so unexpected a visiter. Ac- 
cordingly, having accepted the presents, she immediately hastened home, leaving 
Eliezer full of contemplation and acknowledgments to the divine favor for the happy 
incident. 

As soon as Rebecca entered the house, her brother Laban, observing the bracelets 
on her arms, asked her by what means she had obtained such costly ornaments. Re- 
becca acquainted him with every particular that had happened, from her going out till 
her return ; upon which Laban immediately went to the well, where finding Eliezer 
and his attendants, he brought them home with him, and ordered proper provision to 
be made both for him and his retinue. 

As soon as Eliezer had paid the necessary compliments to Rebecca's family, he in- 
formed them of the nature of his embassy, the great success that had attended him in 
his journey, and the fortunate incident of his meeting Rebecca without the city. He 
likewise gave them an ample account of the state of his master's family ; of the wealth 
and prosperity wherewith God had blessed him; of the son and heir which he had 
given him in his old age; and of the large expectances which this heir had, not only 
from the prerogative of his birth, but from the donation and entail of all his father's 
possessions. Having thus minutely related every particular relative to his embassy, 
he demanded an immediate answer, saying, till that was obtained, he could not, with 
any satisfaction, take the least refreshment. 

From the very singular circumstances that had occurred in the course of Eliezer's 
journey, Laban and Bethuel* were of opinion that Divine Providence was materially 
concerned in the Avhole affair. Concluding, therefore, that it would be exceedingly 
wrong to refuse Eliezer's request, they readily consented, and told him he might take 
Rebecca to her intended husband as soon as he thought proper. 

This business being settled, the trusty servant presented Rebecca with jewels of sil- 
ver and gold, and fine raiment, which he had brought with him for the purpose. 

He likewise gave some considerable presents! to her mother and the rest of the 
family ; and the remainder of the evening was dedicated to mirth and festivity. 

Early in the morning, Eliezer, being; impatient to acquaint his master with the suc- 
cess of his embassy, desired to be dismissed. This request greatly surprised the family, 
who, influenced by natural affection, desired that Rebecca might be permitted to tarry 
with them a few days, to take, perhaps, a last farewell. But the diligent and faithful 
steward would admit of no delay ; upon which, the matter being referred to Rebecca 
herself, she agreed to go with him whenever he thought proper. Accordingly, the 
necessary preparations being made, and the bridal blessing bestowed, she took her 
leave, attended by her nurse (whose name was Deborah) and other servants appointed 
on the occasion. 

When Eliezer came within some distance of his master's house, it happened that 
Isaac was then walking in the fields, meditating on the beauties of nature, and the 
beneficence of that Being who formed the creation. Seeing at a distance his servants 
and camels on the road, he hastened to meet them, anxious to know the result of 
Eliezer's embassy. As he approached near, Rebecca asked w r ho he was ; and being 
informed, she immediately alighted from her camel, threw a veil:}: over her face, and 
waited to receive the first compliments of her intended husband. 

* This Bethuel could not be the father of Rebecca, because, had that been the case, it would have been 
improper to have had Laban either named before him, or to have given answer to Abraham's messenger 
when his father was by ; and, therefore, since Josephus makes the damsel tells Eliezer that her father had 
been dead long ago, and that she was left to the care of her brother Laban, this Bethuel (who is here 
named after Laban, and never more taken any notice of during the whole transaction) must have been 
Bnme younger brother of the family. 

t Dr. Shaw, who resided many years in the East, tells us, that among the Arabians, the person who settles 
a marriage contract, first adorns the espoused person with jewels, and then makes presents to her relations, 
according to their rank. He adds, that, on such occasions, it is expressly stipulated what sum of money 
the husband shall settle on the wife ; what jewels she shall wear ; how many suits of raiment she shall 
have ; and, lastly, how many slaves shall be allowed to attend her. 

t Whether veiled before or not, she now " covered herself"— her whole person— with the ample envel- 
oping veil with which brides are still conducted to the bridegroom. Rosenmuller, in illustration of this 
passage, quotes an ancient father (Tertullian), who, witli an express reference to the same text, observes, 
as a custom still existing in his time, that the heathen brides were also conducted to their husbands 
covered with a veil. It is still all but universal in the East, and it will be observed that it is used, not only 
by the females whose faces are always concealed botli before and after marriage, but bv those who disp'ny 



HISTORY OF THE BIBLE. 89 

When Isaac came up to Rebecca, he addressed her with great respect, and imme- 
diately conducted her to his mother's tent, which had been previously fitted up for 
her reception, and designed for her future habitation. A few days after they were 
joined in wedlock, and Isaac grew so fond of her, that his mind was greatly relieved 
from that perturbation with which, for three years, it had been loaded, for the loss 
of his affectionate mother. Such was the pious regard children had for their parents 
in those days; and such was the amiable example set by Isaac for all who should 
follow ! 

Some time after Isaac's marriage, his father, though far advanced in life, yet still 
possessing great strength of constitution, made an addition to his family, by taking 
another wife, whose name was Keturah, and by whom he had six sons. But, lest 
they should interfere with Isaac in his inheritance of Canaan, as they grew up he 
portioned them off, and sent them towards the east, where, settling in Arabia and 
Syria, they became, in time, the rulers of different nations. 

These are the last circumstances mentioned by the saered historian, relative to the 
great patriarch Abraham, who at length, worn out with bodily infirmities, quietly 
gave up the ghost, in the one hundred and seventy-fifth year of his age, leaving be- 
hind him a name famous to all posterity. He was buried by his two sons, Ishmael 
and Isaac, in the cave of Machpelah, where, about forty years before, he had depos- 
ited the remains of his beloved Sarah. 

Ishmael, the eldest son of Abraham, though not his heir, lived many years after 
his father. He died at the age of one hundred and seven, leaving behind him twelve 
sons.* 

part or the whole of their faces on ordinary occasions. It is in fact, the indispensable costume for the oc- 
casion. Whether the bridal veil was distinguished from other veils does not appear ; but we observe that 
one of red silk or muslin is affected by the Persians on such an occasion, although the ordinary veils are 
white or blue; and Dr. Russell, in bis account of a Maronite marriage, observes that the bride's veil was 
of the same color. Thus we see that Rebecca, by enveloping her person in a veil, put herself into the cos- 
tume usual for a bride when conducted to the tent or house of her husband. 

* The Ishmaelites. — We know not whence the strange opinion arose that the whole Arabian nation is 
descended from Ishmael, and that, consequently, the names of the Ishmaelites and Arabs are co-extensive, 
unless from the Chaldee and Arabic paraphrases, and from other Jewish writers, whose historical authority, 
at all times of the least possible value, becomes a perfect nullity when open to any obvious influence, such 
as the wish to represent Abraham as the father of so great and wide-spread a nation as the Arabians. The 
whole testimony of the oriental writers, and all the inferences deducible from the sacred narrative, are 
opposed to this conclusion. The Arabians have a history anterior to Ishmael ; and it would be preposter- 
ous to suppose, that Arabia, even to its deserts, was not occupied before his time. 

According to the Arabian writers, Arabia was occupied a few generations after the flood by the successive 
settlement within it of variously descended tribes, all of whom ultimately gave way to the races from 
which the present Arabs claim to be descended, either from being destroyed by them or lost in them. 
These latter proceed from two stocks, of which the most ancient is that of Kahtan, the same who in the 
Bible is called Joktan, a son of Eber ; and the olher that of Adnan, who descended in a direct line from 
Ishmael. To the posterity of the former ifl eiven the distinguishing title of eminence, al Arab al Araba, 
(equivalent to " a Hebrew of the Hebrews" among the Jews), tnat is, the genuine or pure Arabs : while 
those of Ishmael receive that of al Arab al Mostdreba, meaning natuialized or mixed Arabs. But some 
writers, who wish to be more precise, apply the first and most honorable title to the most ancient and lost 
tribes to which we have alluded, while the descendants of Kahtan obtained the name of Motareba, which 
likewise signifies mixed Arabs, though in a nearer degree than Mostdreba; those who acknowledged 
Ishmael for their ancestor (through Adnan) being the more distant graft. Considering the origin of 
Ishmael, it is no wonder that those supposed to be descended from him should have no claim to be admit- 
ted as pure Arabs ; but as he is alleged to have contracted an alliance with the Jorhamites (descended 
from Jorham, a son of Kahtan), who possessed Hejaz, by marrying the daughter of their emir Modad, 
whence, and by subsequent intermarriages his descendants became blended with them into one nation, 
their claim to be regarded as Mostareba is beyond dispute. 

There is considerable uncertainty in the descents from Ishmael to Adnan, which is the reason why the 
Arabs have seldom attempted to trace their genealogies higher than the latter, whom they therefore look 
upon as the founder of their tribes. The account of this Adnan does not commence, however, till 122 
B.C. ; so that the uncertainties extend over a period of about 1800 years. This is a very awful circurn-r 
stance at the first view, but the line of descent is not compromised by it, notwithstanding. The uncer- 
tainties refer merely to the numbers and names of the generations which fill the interval, and arise from 
the contracted manner in which genealogies, extending over a long series of ages, were necessarily kept. 
Thus they do not specify all the generations from A to Z, in this way: — " Z, the son of Y ; Y, the son of 
X ; X, the son of W," and so on up to A : but knowing it to be a matter of perfect notoriety and unques- 
tionable truth that Z is descended from some eminent ancestor, say S, and that it is equally notorious and 
unquestionable that the remote ancestor of this S was M, and that M was descended from G, and G from 
A, — they may omit the intermediate ance.-tors, through whom Z descended from S, and S from M, and M 
from G, and G from A, and state the matter thus : " Z, the son of S, the son of M, the son of G, the son 
of A ;" and thus it may occur that not only the names but even the numbers of the generations between A 
and Z may, in the course of time, become involved in great uncertainty through their not being jdven in 
detail in the genealogies, while the truth yet remains certain and unquestionable that Z is descended from 
A througli G, M, and S. Hence, it is not questioned that Adnan is descended from Ishmael, and a certain 
number, eight or ten, of illustrious names are mentioned to mark out the line of descent, while the names 
■>f the mass of intermediate ancestors is lost, and even the numbers of their generations may be a subject 
of fair dispute without the main question heing touched. It is, therefore, surprising to see some able 
writers so much in the dark as to imagine, that, because the Arabian writers give us only some eight or 



90 AN ILLUSTRATED 

CHAPTER VI. 

When Isaac married Rebecca, he was forty years old, and lived with her nearly 
twenty years before she had issue. He had been so long uneasy on this account, that 
he at length prayed to God to grant him an heir, who being pleased to listen to his 
request, bestowed that blessing he had so earnestly wished for, and the long barren 
Rebecca now conceived, to the great satisfaction both of herself and husband. 

After Rebecca had been pregnant some months, the struggles of the children (for 
the had twins within her) gave her such pain and uneasiness, that she began, in a 
manner, to wish herself not with child. Unable to account for the cause of her ex- 
treme pains, she went to consult the divine oracle, and received for answer, that the 
two children, which she then bore, should be the heads of two different nations, and 
that they would long contest for superiority ; but that, in process of time, the glories 
acquired hv the elder would be eclipsed by the more resplendent transactions of the 
younger. 

When the time of Rebecca's delivery arrived, the child that first entered the world 
was covered all over with red hair,* for which reason his parents called him Esau ; 
and the other came so close after him, that he took hold of his heel with his hand, 
and was therefore called Jacob, to denote (what he afterward proved) the supplanter 
of his brother. 

As these two children grew up, they became very different in their tempers, and 
when they arrived at the age of maturity, followed different employments. Esau, 
the elder, being strong and active, delighted in the chase, and thereby frequently 
supplying his father with venison, obtained his particular affection; while Jacob, 
who was of a more courteous disposition, by staying at home in the tent, and em- 
ploying himself in family offices, became the favorite of his mother. 

Esau having one day greatly fatigued himself with hunting, returned home just at 
the time his brother Jacob had prepared a mess of pottagef for his own refreshment, 

ten names to mark the line of descent, they were absurd enough to suppose that that eight or ten genera- 
tions sufficed to cover the long interval between Ishmael and Adnan. We have dwelt on this subject the 
rather because this Arabian manner of proceeding suffices to clear up some difficulties which the Hebrew 
genealogies offer. 

It must not be inferred that the Arabs undervalue the descent from Ishmael in comparison with that 
from Kahtan, on account of their applying to it a less honorable designation. This is by no means the 
case ; for, on the contrary, they set a high value, like the Jews, on the privilege of being descended from 
Abraham ; and this distinction is, in the eyes of the modern Arabs, greatly enhanced by the circumstance 
that Mohammed belonged to this race, and gloried in being descended from Ishmael and Abraham. 

Of the personal history of Ishmael the Arabians give a highly embellished account, which it is not neces- 
sary in this place to repeat. In those circumstances which seem most entitled to consideration, as not 
incompatible with his scriptural history, we are somewhat inclined to suspect that they apply to him 
actions and events which really belong, if they are at all real, to some of his descendants. For instance, 
that Ishmael ever was in Hejaz, or formed any important connexions there, seems to us very doubtful ; 
but there is nothing in this that might not be very probably true of one of his descendants, after the tribe 
had increased, and had formed alliances among the Arabs of the Kahtan races. We therefore attach little 
weight to the statement of his marriage to the daughter of the king of the Jorhamites, though we should 
not be prepared to doubt it merely on the ground that the scripture tells us that he married an Egyptian 
woman, since his Arabian wife might have been the second. In fact, much that the Arabians tell us about 
Ishmael proceeds on the grievous misconception that Abraham himself lived in Hejaz, and that there af! 
the events of his later history took place. 

The account of the descent of numerous Arabian tribes from Ishmael is not open to the same doubts 01 
difficulty, and is, indeed, so clear in itself, and so universally acknowledged, that the object of the present 
note has not been to prove this, but to indicate the historical certainty that all the Arabians could not, 
and did not, claim to be descended from him. 

" This express. on, according to some commentators, is taken two ways, namely, either that Esau was, 
at his birth, covered with red hair, or that the color of his skin was red, like a coat of red hair. He was 
called Esau, from the word Eschau, which in the Hebrew language, signifies a hair-cloth; as Jacob was 
named from Hekel, the heel, and signifies a supplanter, or one that taketh hold of, or trippeth up another's 
heels. 

t The edom, or red pottage, was prepared, we learn from this chapter, by seething lentils iadashim) in 
water; and subsequently, as we may guess from a practice which prevails in many countries, adding a 
little manteca, or suet, to give them a flavor. The writer of these observations has often partaken of this 
self-same " red pottage," served up in the manner just described, and found it better food than a stranger 
would be apt to imagine. The mess had the redness which gained for it the name of edom ; and which, 
through the singular circumstance of a son selling his birthright to satisfy the cravings of a pressing appe 
tite, it imparted to the posterity of Esau in the people of Edom. The lentil (or Lens esculenta of some wri 
ters, and the Ervum lens of Linnaeus) belongs to the leguminous or podded family. The stem is branched 
and the leaves consist of about eight pairs of smaller leaflets. The flowers are small, and with the uppei 
division of the flower prettily veined. The pods contain about two seeds, which vary from a tawny red to a 
black It delights in a dry, warm sandy soil. Three varieties are cultivated in France— " small brown," 
" yellowish," and the " lentil of Provence." In the former country they arc dressed and eaten during Lent 
as a haricot ; in Svria they a-e used as food after they have undergone the simple process of being parched 
In a pan over the fire. 



HISTORY OF THE BIBLE. 91 

Esau, being almost spent with hunger, was so struck with the looks of the pottage, 
that he anxiously begged of his brother to let him participate of the repast. But 
Jacob (who w T as probably so instructed by his mother) refused to comply with his re- 
quest, unless on the following conditions; namely, that he would immediately make 
over to him his birth-right. Esau reflecting on the danger to which he was daily 
subject, from the nature of his employment, set no great value on what Jacob re- 
quired; and the latter, perceiving his disposition to comply (that he might have the 
right more firmly conveyed to him), proposed his doing it by way of oath. Notwith- 
standing the singularity of the request, Esau complied with it, and the bargain being 
made, he ate very greedily of the food prepared by his brother. Thus did the un- 
thinking Esau dispose of his birth-right, with all the privileges* belonging to it, for 
so simple a thing as a mess of pottage. 

Isaac, at this time, lived at Beersheba, but a dreadful famine happening in the land 
of Canaan, he resolved (as his father Abraham had done on a similar occasion) to 
avoid its consequences by retiring to Egypt. He accordingly proceeded as far as Ge- 
rar, a city belonging to the Philistines. But here he was interrupted in his intended 
journey by the interposition of the Almighty, who, in a dream, charged him not to 
go into Egypt, but to tarry in the country where he then was ; and at the same time 
assured him, that he would not only secure him from the danger of the famine, but, 
in performance of the oath which he had sworn to his father Abraham, would cause 
his descendants (to whom he would give the. whole land of Canaan in possession) to 
multiply exceedingly. 

In conformity to the divine command, Isaac determined to fix his residence at Ge- 
rar, w r here he made use of the same stratagem his father had formerly done in the 
same place, and from the same motive. Fearful lest the charms of his wife Rebecca 
might attract the particular notice of some of the city, and thereby endanger his own 
safety, it was agreed between them, that, instead of his wife, she should pass for his 
sister. This deception succeeded for a time, but at length was discovered by Abime- 
lechf the king, who, from a window, observed such familiarities pass between them, 
as convinced him they were man and wife. 

In consequence of this discovery, Abimelech sent for Isaac, whom he accused of 
dissimulation, telling him, that from the freedom he had observed between him and 
Rebecca, he was sure she was his wife; and that the imposition he had endeavored 
to lay on the people might have been attended with consequences disgraceful to 
himself. 

Isaac, conscious of the justness of the accusation, did not attempt to disprove the 
charge, but urged, in vindication of his conduct, that he did it to preserve that life, 
which, otherwise, he thought in the most imminent danger. This apology was ad- 
mitted by Abimelech, who not only forgave him the offence, but immediately issued 
an edict, that w r hoever should presume to offer any injury either to him or his wife,. 
should be punished with death. 

Having received these tokens of friendship from Abimelech, Isaac thought himself 
happy under his protection, and, intending to make Gerar his fixed place of residence, 
employed himself in husbandry, and the rearing of flocks, for the future support of him- 
self and family. The great success that attended his endeavors, by means of his bene- 
ficent Creator, soon raised the envy and indignation of the Philistines. In the space 
of one year only, during his residence at Gerar, so prolific was the land he sowed 
that, to the great astonishment of his neighbors, it yielded him a hundred fold. 

* It should be understood, that previously to the establishment of a priesthood under the Law of Moses, 
the first-born had not only a preference in the secular inheritance, but succeeded exclusively to the priestly 
functions which had belonged to his father, in leading the religious observances of the family, and perform- 
ing the simple religious rites of these patriarchal times. The secular part of the birthright entitled the first- 
born to a " double portion" of the inheritance ; but writers are divided in opinion as to the proportion of this 
double share. Some think that he had one half, and that the rest was equally divided among the other sons ; 
but a careful consideration of Gen. xlvii. 5-22, in which we see that Jacob transfers the privilege of the 
fir>t-born to Joseph, and that this privilege consisted in his having one share more than any of his brethren, 
inc lines us to the opinion of the Rabbins, that the first-born had merely twice as much as any other of his 
brethren. It is certainly possible, but not very likely, that in the emergency, Esau bartered all his birth- 
right for a mess of pottage ; but it seems more probable that Esau did not properly appreciate the value of 
the sacerdotal part of his birthright, and therefore readilv transferred it to Jacob for a trifling present ad- 
vantage. This view of the matter seems to be confirmed by St. Paul, who calls Esau a '-profane person," 
for his conduct on this occasion ; and it is rather for despising his spiritual than his temporal privilege?, 
that he seems to be liable to such an imputation. 

t This Abimelech was probably the son of him with whom Abraham had formerly made a covenant. It 
is reasonable to suppose that Abimelech was only a title commonly used for the kings of the Philistines in. 
the same manner as Caesar was by the Roman emperors, and Pharaoh foi the kings of Egypt. 



92 AN ILLUSTRATED 

This so irritated the Philistines, that, in order to oblige him to leave the country, 
they filled up the wells which had been formerly dug by his father's servants ; and 
Abimelech himself, to satisfy the resentment of the people, ordered him to quit Ge- 
rar, telling him, that as he had sufficiently improved his fortune under his protection, 
he might now give the like opportunity to others, by leaving the place, and retiring 
to a more distant part of the country. 

Finding to what a degree the people were incensed against him, Isaac, to preserve 
his property, as well as secure his person, left the place, and retired to the valley of 
Gerar, which was at some distance from the city, and where Abraham had formerly- 
fed his cattle. Having settled himself here, he opened the wells (which had been 
dug by his father and filled up by the Philistines) and called them by their ancient 
names. In the course of their labors, Isaac's servants discovered a new well of fine 
springing water ; but a dispute arising between them and some neighboring herdsmen, 
the latter claiming the well as found upon their ground, Isaac resolved to leave the 
place ; and by way of perpetuating the circumstance called it Esek, which, in the 
Hebrew language, signifies contention. Removing some way farther, Isaac's servants 
dug another well, which being likewise claimed by the Philistines, he was obliged to 
relinquish it, and therefore, called the place Sitna/i, which signifies enmity.* 

Being quite tired out with repeated insults from the Philistines, in order to prevent 
the like in future, he removed to the most distant part of their country. Here he 
dug another well; and not meeting with any opposition, he called it Rehoboth, which 
signifies enlargement, because his flocks had" now room to feed and range the country 
in search of fresh pasturage : " for now," said he, " the Lord hath made room for us, 
and we shall be fruitful in the land." 

After residing a short time on this spot Isaac returned to Beersheba,f where, on the 
very night of his arrival, the Almighty was pleased to appear to him in a vision, 
promising him his favor and protection, and that he would bless him, and multiply 

* The cause of these differences seems to have been, that a question arose whether wells dug- by Abra- 
ham's and Isaac's people within the territories of Gerar belonged to the people who digged them, or to those 
who enjoyed the territorial right. The real motive of the opposition of the people of Gerar, and their 
stopping up the wells made by Abraham, seems to have been to discourage the visits of such powerful per- 
sons to their territory ; for otherwise the wells would have been suffered to remain on account of their 
utility to the nation. Stopping up the wells is still an act of hostility in the East. Mr. Roberts says that it 
is so ill India, where one person who hates another will sometimes send his slaves in the night to fill up the 
well of the latter, or else to pollute it by throwing in the carcases of unclean animals. The Bedouin tribes 
in the country traversed by the great pilgrim-caravan which goes annually from Damascus to Mecca, receive 
presents of money and vestments to prevent them from inj uring the wells upon the line of march, and which 
are essential to the very existence of the multitudes who then traverse this desert region. However, of all 
people in the world, none know so well as the Arabs the value of water, and the importance of wells, and 
hence they never wantonly do them harm. They think it an act of great merit in the sight of God to dig a 
well ; and culpable in an equal degree to destroy one. The wells in the deserts are in general the exclu- 
sive property either of a whole tribe, or of individuals whose ancestors dug them. The possession of a well 
is never alienated ; perhaps because the Arabs are firmly persuaded that the owner of a well is sure to 
prosper in all his undertakings, since the blessings of all who drink his water fall upon him. The stopping 
of Abraham's wells by the Philistines, the re-opening of them by Isaac, and the restoration of their former 
names— the commemorative names given to the new wells, and the strifes about them between those who 
had sunk them and the people of the land— are all circumstances highly characteristic of those countries in 
which the want of rivers and brooks during summer renders the tribes dependant upon the wells for the very 
existence of the flocks and herds which form their wealth. It would seem that the Philistines did not again 
stop the wells while Isaac was in their country. It is probable that the wells successfully sunk by Isaac 
did not furnish water sufficient for both his own herds and those of Gerar, and thus the question became 
one of exclusive right. Such questions often lead to bitter and bloody quarrels in the East ; and it was 
probably to avoid the last result of an appeal to arms that Isaac withdrew out of the more settled country 
toward the desert, where he might enjoy the use of his wells in peace. 

t Beersheba.— In the Biblical Repository for April, 1839, we have a very valuable and interesting "Re- 
port of Travels in Palestine and the Adjacent Regions, in 1838; undertaken for the illustration of Biblical 
Geography by the Rev. Prof. E. Robinson and Rev. E. Smith ;" in which we find a notice of the discovery of 
the site of Beersheba, about thirty miles to the south of Hebron. Our readers will not fail to be gratified 
at being enabled to obtain the view, conveyed in the following description, of a place of such great interest 
in the history of the patriarchs :— 

" After crossing another elevated plateau, the character of the surface was again changed. We came 
upon an open rolling country ; all around were swelling hills, covered in ordinary seasons with grass and 
rich pasturage, though now arid and parched with drought. We now came to Wady Lebu ; and on the 
north side of its water-course we had the satisfaction of discovering the site of ancient Beersheba, the 
celebrated border city of Palestine, still bearing in Arabic the name of Bir Seba. Near the water-course 
are two circular wells of excellent water, nearly forty feet deep. They are both surrounded with drinking 
troughs of stone, for the use of camels and flocks ; such as doubtless were used of old for the flocks that 
then fed on the adjacent hills. Ascending the low hills north of the wells, we found them strewed with 
the ruins of former habitations— the foundations of which are distinctly to be traced. These ruins extend 
over a space of half a mile long by a quarter of a mile broad. Here, then, is the place where Abraham and 
Isaac and Jacob often lived ! Here Samuel made his three sons judges ; and from here Elijah wandered out 
into the southern desert, and sat down under the rethem, or shrub of broom, just as our Arabs sat down under 
it every day and every night. Over these swelling hills the flocks of the patriarchs roved by thousands : 
we now only found a few camels, asses, and gcats." 



HISTORY OF THE BIBLE. 



93 



1 ;- * 




94 AN ILLUSTRATED 

his seed, for the sake of his faithful servant Abraham. In grateful acknowledgment 
of this repeated instance of the divine goodness, Isaac, intending to continue here, 
first built an altar for religious worship, and then ordered his servants to clear out the 
well which had been formerly dug by his father. 

Isaac had not long returned to Beersheba, when Abimelech, touched with a sense 
of the unworthy treatment he had received, both from him and his subjects, as well 
as fearing his just resentment, should he become powerful hereafter, thought it most 
prudent to avoid future trouble, by endeavoring either to renew the old league which 
had been formerly made with his father Abraham, or to enter into a new one. Ac- 
cordingly, taking with him the chief of his nobility, together with the captain-general 
of his forces, he went, in great pomp, to Beersheba, in order to pay honor and respect 
to Isaac. At the first interview Isaac, to show that he still retained a sense of the 
injuries he had formerly done him, received his visit very coolly, and, with apparent 
surprise, asked, how he came to offer respect to a person, for whom, by his conduct 
and behavior, he had long discovered an utter aversion ? Abimelech, conscious of 
his error, made the best excuse the nature of the case would admit. He told him he 
had long been convinced that the divine favor attended him in all his undertakings, 
and that he might not be thought to oppose God, he was come to renew the covenant 
between his people and Abraham's posterity, and was ready to engage in the same 
conditions and obligations. 

Isaac, being naturally of a quiet and easy disposition, readily admitted this apology 
from Abimelech, whom, with his attendants, he entertained with great liberality. 
The articles for a treaty of friendship were agreed on that same evening, and the next 
morning confirmed by a solemn and mutual oath ; after which Abimelech took his 
leave, and returned home. 

Soon after the departure of Abimelech, the servants of Isaac informed him, that, 
in the well they had been clearing out, and which formerly belonged to Abraham, they 
had found a spring of most excellent water. This event happening on the same day 
that the league of friendship had been confirmed between Isaac and Abimelech, he called 
it (as his father had done before on a similar occasion) Beersheba, the well of the oath, 
"i. e. the well wherein water was delivered, on the day that Abimelech and 1 entered 
into a treaty of peace, and ratified the same with the solemnity of an oath.''' 1 

A circumstance now occurred, which gave great uneasiness both to Isaac and his 
wife. Their two sons were arrived at the age of forty, and Esau had taken two wives 
from among the Hittites, one of whom was Judith, the daughter of Been, and the 
other Bashemath, the daughter of Elon, both women of respectable families in Ca- 
naan. These marriages he had contracted without his parents' privity, knowing that 
his father had determined not to form any alliance with the idolatrous Canaanites. 
Rebecca was so incensed at Esau's conduct', that the little affection she before had for 
him, was now entirely alienated ; but such was the power of natural affection in Isaac, 
and such his over-fondness for an obdurate and perverse son, that knowing the error 
past repair, he made a virtue of necessity, and forgave what he could not remedy. 

Isaac, becoming very old,* imperfect in his eyesight, and apprehensive that his dis- 
solution was near at "hand, resolved to bestow that parental benediction on his son 
Esau, which he had long intended. Accordingly, calling him one day to his private 
apartment, he first related the occasion of his sending for him, and then desired him to 
take his hunting instruments, to go into the fields, kill some venison.f and dress it to 
his palate, that his spirits might be refreshed, and his mind properly disposed, for giv- 
ing him that solemn blessing which should crown his future prosperity. 

While Isaac was relating his intentions to Esau, Rebecca had so planted herself as 
to hear all that passed. She, therefore, determined, if possible, to deprive him of the 
intended blessing, and, by stratagem, get it conferred on her favorite son Jacob. As 
soon, therefore, as Esau was well gone, Rebecca, calling her son Jacob, told him what 
she had heard, namely, that his father was going to bestow a benediction, which was 
final and irrevocable, on his brother; but that, if he would listen to, and follow her 
directions, she doubted not of getting the honor bestowed on him. 

* Isaac was at this time 137 years old, so that there is no wonder he should be imperfect in his sight. It 
appears that he was still ignorant of Esau having sold his birth-right ; for he loved him as his first-born son, 
and designed to bestow on him the blessing. 

t Venisor. was the principal article of food, in these early ages, next to vegetables, and it is very likely 
the aged pntriarch longed for some. According to all the accounts we have of the people in the Eastern 
countries, they had always a feast prepared before thev bestowed their blessing on their first-bom son. 



HISTORY OF THE BIBLE. 95 

Jacob promising to pay a strict obedience to whatever his mother should command, 
?he ordered him to go immediately to the flocks, and bring two kids, with which, she 
said, she would make savory meat, such as should resemble venison, and be agreeabV 
to the palate of his father. " Jacob made some hesitation at complying with this in- 
junction, intimating, that if his father should discover the deception, instead of a 
blessing, he would pronounce on him a curse. As ii farther ground of objection, he 
observed, that, as Esau was remarkably hairy, and he naturally smooth, his father, to 
supply the defect of sight, might handle him, in which case a discovery must una- 
voidably follow. But these objections bore no weight with Rebecca, who, determined 
to put her design into execution, told him, whatever bad consequences ensued, she 
would take all upon herself: " Upon me," said she, " be thy curse, my son ; only obey 
my voice."* 

Jacob, being thus encouraged by his mother, threw off his diffidence, and going to 
the fold, brought with him, as he was directed, two fat kids. Rebecca immediately 
killed them, and taking the choicest parts, dressed them in such manner, by the as- 
sistance of savory sauce, as to make the whole strongly resemble venison. Having 
thus prepared the food, she dressed Jacob in his brother's best attire, and covering his 
hands and neck with the skins of the kids, gave him the dish, ordering him immedi- 
ately to take it to his father. 

Jacob, agreeably to his mother's directions, went with thefrod to Isaac's apartment, 
which he had no sooner entered, than the good old man (not being able to distinguish 
objects from the imperfection of his sight) with surprise asked, who he was. To 
which Jacob replied, " I am Esau, thy first-born : I have punctually obeyed thy com- 
mand; arise, therefore, and eat of my venison, that thy soul may bless me." Isaac, 
astonished at the haste with w T hich his desire w r as executed, inquired of him how it 
happened that he had so quickly got the venison ? To this he answered, " Because 
the Lord thy God brought it to me." Being, however, still diffident as to his person, 
Isaac ordered him to approach near, that, by feeling him, he might be convinced 
whether or not it was really and verily his son Esau. Jacob accordingly went close 
to his aged father, who, feeling the hairy skin on his hands and neck, exclaimed, with 
great surprise, " The hands are the hands of Esau, but the voice is the voice of Jacob." 
He then put the question to him forcibly, saying, " Art thou my very son Esau ?" To 
which Jacob, without the least hesitation, answered, " I am." 

The good old man, being now satisfied, arose from his couch, ate of his son's pre- 
tended venison, and drank a cup or two of wine; after which he bid him come near 
that he might bestow on him the promised blessing. The scent arising from Jacob's 
garments gave great satisfaction to Isaac. He smelt, and praised them: " The smell 
of my son," said he, "is as the smell of a field, which the Lord hath blessed."! He 
then, in a kind of ecstacy of pleasure, embraced and kissed his pretended first-born ; 
and, after wishing him all heavenly and earthly blessings,:*: at length dismissed him. 

* From a circumspect view of Rebecca's conduct throughout the whole of this affair, it appears evident 
that she had been made acquainted with the Divine will concerning the channel in which the errand promise 
was to pass. She therefore resolved to do her pari toward preventing- the ill effects of Isaac's partial 
fondness for his eldest son Esau, who had already indicated so unworthy a disposition. To this end she 
incites her son Jacob (as it appears) to an act of deceit, and, being confident of the propriety of her con- 
duct, absolves him from all guilt or blame. The expression, " Upon me be thy curse, my son," is as much 
as to say, 1 will warrant thee success; I am so fully persuaded of the rectitude of the "proceeding, that 1 
fear no evil from it, but will readily bear it all if any happens. A stronger proof than this can not be giver 
<>! Rebecca's full confidence in the propriety of her proceeding. Indeed, it does not appear that the least 
blame is laid upon Rebecca for her conduct: on the contrary, Isaac himself confirms the blessing which 
Jacob had by her means acquired ; whence we must necessarily conclude that she acted upon right 
motives, and with a full persuasion of the Divine pre-appointment and approbation. Many particular 
circumstances, if we were fully informed of the state of the family, might possibly be urged in her behalf, 
but this alone is sufficient to vindicate her from all blame. She had certainly been pre-informed that Jacob 
should have the pre-eminence, and therefore she acted religiously in preventing her husband from any 
endeavor to counteract the Divine will. Let it, however, beobserved, that her case is so peculiar that it 
can not be drawn into example ; and, detached from that important and discriminating circumstance of 
God's will revealed to her, her conduct would, unquestionably, be deemed blameable. 

t It is evident, from mention being here made of the smell of Jacob's garments, that the people in the 
most early times perfumed their clothes, especially when they approached a person of superior rank ; and 
ihis custom is still preserved in most parts of Asia. The comparison between the smell of the garments 
and that of the field is very just j for in the Eastern countries, where they have a long continuance o( 
drought, nothing can be more sweet and delightful than the scent arising from a field after a refreshing 
shower. 

t The prayer which Josephus makes Isaac offer up to God on this occasion is to the following effect:— 
"Eternal and Supreme Being! Creator of all things! thou hast already showered down innumerable 
favors on my family, and promised still greater biessings in future. Ratify, O Lord, those gracious 
assurances, and despise not the prayers of infirm age. Protect this child from ail calamities ; giant hin> 



96 AN ILLUSTRATED 

A short time after Jacob had left his father's tent, Esau entered it, and, bringing 
with him the venison he had been directed to prepare, invited his aged parent, in the 
same dutiful manner his brother had previously done, to arise, and eat of it. Isaac, 
surprised at this address, hastily asked, "Who art thou?" On being answered that 
it was his elder son Esau, he appeared, for some time, thunderstruck; but at length 
recovering himself, he asked, who, and where, that person was, who had been with 
him before, and taken away the blessing, which he neither could nor would revoke. 

When the disappointed Esau heard these words from his father, he exclaimed, in 
the bitterness of his soul, "Bless me, even me also, my father." Isaac then told 
him that his brother Jacob had, by stratagem, obtained that blessing he had designed 
for him; upon which Esau complained of his double perfidy, first, in artfully obtaining 
his birth-right, and then in robbing him of his father's benediction. He wept bitterly 
for some time, and then pathetically asked his father if he had not in reserve a blessing 
for him, repeating the importunate request, "Bless me, even me also, O my father." 

Isaac, no doubt, was greatly grieved to hear the lamentations of Esau for so great 
a loss; but what could he do? he had already bestowed the choicest of his blessings 
on Jacob, and as they were gone he could not recall them. At length, however, In 
order to pacify the afflicted Esau, he told him that his posterity should become a great 
people, and live by dint of the sword; and that though they might become subject to 
the descendants of Jacob, yet in process of time they would shake off their yoke, and 
erect a dominion of their own.* 

When Esau came coolly to reflect on the loss he had sustained by the artifices of 
his brother, he resolved, as soon as a proper opportunity should offer, to be revenged 
on him. The respect he had for his lather laid a restraint on the execution of his 
design. As Isaac was far advanced in years, and exceedingly infirm, Esau imagined 
his existence was of short duration, and therefore determined to wait till his fathei's 
death, immediately after which he resolved to put a period to the life of his brother. 

Esau having accidentally dropped some hints of his design, they soon came to the 
ears of his mother, who, anxious for the future welfare of her favorite Jacob, ac- 
quainted him with the horrid intentions of his brother. She told him that the most 
prudent method he could take would be to absent himself till his brother's anger was 
in some degree abated, and that the most proper place for him to fly to was the house 
of his uncle Laban in Mesopotamia: that thither he might retire for a time, and as 
soon as she found his brother's resentment was assuaged, she would not fail to recall 
him. She said the thoughts of separating gave her great affliction, though nothing 
in comparison ivith the misery she must feel, should she in one day be robbed of them 
both — of him, by the hands of his brother ; and of his brother, by the hand of justice. 

Jacob, who ever listened to and obeyed the counsel of his mother, was very ready 
to comply with her proposal ; but at the same time was unwilling to depart without 
the consent of his father, which, in this case, he was fearful of obtaining. Rebecca 
soon hit upon a stratagem to remove this seeming difficulty. She immediately re- 
paired to Isaac, to whom she complained of the great concern under which she 
labored on account of Esau having taken wives from among the daughters of the 
Hittites. She then intimated her fears lest Jacob should follow his example ; to pre- 
vent which she earnestly recommended that he might be sent to Mesopotamia, and 
there choose a wife from among her own kindred. 

Though Isaac was unacquainted with the drift of his wife's complaint, yet, being 
a pious man, and knowing that the promise made to Abraham, and renewed in him, 
was to be completed in the issue of Jacob, he readily assented to Rebecca's proposal. 

length of days, peace of mind, and as much wealth as may appear consistent with his happiness here. In 
fine, render him, O Lord, the dread of his enemies, and the glory of his family and friends." 

* The Edomites, or Idumreans (the descendants of Esau), were, for a considerable time^ much more 
powerful than the Israelites, who were descended from Jacob, till, in the days of David, they were entirely 
conquered. See 2 Samuel viii. 14. After this they were governed by deputies, or viceroys, appointed by 
the kings of Judah, and for a long time were kept in total subjection to the Jews. In the days of Jehoram, 
the son°of Jehoshaphat, they expelled their viceroy, and set up a king of their own (see 2 Kings viii. 20), 
which fulfilled the latter part of Isaac's prophecy. For some generations after this they lived independent 
of the Jews ; and, when the Babylonians invaded Judea, they not only took part with them, but greatly 
oppressed the inhabitants after their departure. Their animosity against the descendants of Jacob evi- 
dently appears, indeed, to have been hereditary ; nor did they ever cease, for any considerable time, from 
broils and contentions, till, at length, they were conquered by Hyrcanus, and reduced to the necessity 
either of embracing the Jewish religion or quitting their country. Preferring the former, they were inter- 
mixed with the Jews, and became one nation, so that in the first century after the birth of Christ the nam« 
of ldumajan was totally annihilated. 



HISTORY OF THE BIBLE. 97 

Calling, therefore, his son Jacob, he first bestowed on him his blessing, and then 
strictly enjoined him never to marry a Canaanitish woman. To prevent so improper 
an alliance, he ordered him to go to his uncle Laban, in Mesopotamia, and provide 
himself with a wife from his family. Jacob promised to obey his father's orders, 
upon which the good old man, after repeating his blessing, dismissed him. 

When Esau understood that his father had again blessed Jacob, and sent him into 
Mesopotamia to avoid marrying any of the daughters of Canaan, he began seriously 
to reflect on his own misconduct, and to lament having, by the indiscreet alliances he 
had formed, incurred the displeasure of his aged parents. To reinstate himself, 
therefore, if possible, in his father's esteem, he took a third wife, whose name was 
Mahalath, the daughter of his uncle Ishmael. This marriage certainly took place 
both from duty and affection; but, unfortunately for Esau, it was not attended with 
the wished-for consequences. 

Early the next morning, after Jacob received his father's charge and blessing, he 
left Beersheba, and proceeded on his journey toward Haran. Determined strictly to 
obey his father's commands, he travelled the most private ways he could find, shun- 
ned the houses of the Canaanites, and, when night came on, took up his lodging in 
the open air, near a place called Luz, having only the spangled sky for his canopy, 
and a hard stone for his pillow. Notwithstanding the uneasiness of his situation, he 
slept soundly, during which he dreamed that he saw a ladder set upon the earth, 
the top of which reached to heaven, and on the rounds of it were a number of an- 
gels, some ascending and others descending. On the summit of the ladder appeared 
the Almighty, who promised him all those privileges he had before done to Abra- 
ham and his father Isaac; and that, ,wherever he went, he might be assured of the 
divine protection. " Behold I am with thee, and will keep thee in all places whither 
thou goest, and will bring thee again into this land: for I will not leave thee until 1 
have done that which I have spoken to thee of."* 

This dream made such an impression on Jacob's mind, that, as soon as he awoke, 
he paid an awful reverence to the place, and after a short contemplation of what had 
passed, thus exclaimed: " This is none other than the house of God, and this is the 
gate of heaven !" Having said this, he arose, and taking the stone which had been 
substituted for a pillow, he set it upright, poured oil on it, and, in pious commemo- 
ration of the vision, called the place " Bethel," which, in the Hebrew language, 
signifies " the house of God."| 

* There is something very noble and sublime in the representation of this vision. The ladder which 
reached from earth to heaven is a proper image of the providence of God, whose care extends to all things 
in heaven and on earth. The angels are represented ascending and descending on this mysterious ladder, 
because these ministering spirits are always active in the execution of the wise designs of Providence, 
mid appointed the special guardians of the just : they ascend to receive, and descend to execute, the com- 
mands of God. And, lastly, by the representation of the Divine Majesty appearing above the ladder, is 
meant, that though the conduct of Providence is often above the reach of human comprehension, yet the 
whole is directed by infinite wisdom and goodness ; and though in this vale of misery we can see only a 
few lower steps of the ladder, nearest to the earth, yet it hath a top that reacheth unto heaven : and were 
it possible for us to trace the chain of causes and effects to their source, we should see them gradually 
ascend higher and higher, till they terminate at length in the Supreme Being, the first and proper cause ol 
all, who presides over and directs the complicated scheme of Providence, from the creation of the world to 
the consummation of all things. Certainly nothing could have been a more seasonable relief to Jacob, or 
filled his heart with greater joy. than the pleasing assurance, that though he was an exile from his native 
country, and wandering alone over the solitary wastes, yet he was still in the presence of his Makei 
whose powerful arm would constantly protect him from all dangers, and under whose wings he should be 
absolutely safe. 

t Nothing can be more natural than this act of Jacob, for the purpose of marking the site and making a 
memorial of an occurrence of such great interest and importance to him. The true design of this humble 
monument seems to have been, however, to set this anointed pillar as an evidence of the solemn vow 
which he made on that occasion. This use of a stone, or stones, is definitely expressed in Gen. xxxi. 48 
and 52. Mr. Morier, in his " Second Journey through Persia," notices a custom which seems to illustrate 
this act of Jacob. In travelling through Persia, he observed that the guide occasionally placed a stone on 
a conspicuous piece of rock, or two stones one upon another, at the same time uttering' some words which 
were understood to be a prayer for the safe return of the party. This explained to Mr. Morier what he had 
frequently observed before in the East, and particularly on high roads leading to great towns, at a point 
v\here the towns are first seen, and where the oriental traveller sets up his stone, accompanied by a devout 
exclamation in token of his safe arrival. Mr. Morier adds : "Nothing is so natural, in a journey over a 
dreary country, as for a solitary traveller to set himself down fatigued, and to make the vow that Jacob 
did : ' If God will be with me, and keep me in the way that I go, and will give me bread to eat, and raiment 
to put on, so that I may reach my father's house in peace,' &c, then will I give so much in charity ; or, 
again, that, on first seeing the place which he has so long toiled to reach, the traveller should sit down anc 1 
make a thanksgiving, in both cases setting up a stone as a memorial." The writer of this note has himself 
often observed such stones without being aware of their object, until happening one day to overturn one 
that had been set upon another, a man hastened to replace it, at the same time informing him that to dis- 
place such stones was an act unfortunate for the person so displacing it, and unpleasant to others. The. 
writer afterward observed, that the natives studiously avoided displacing any of those stones, " set up for 



98 AN ILLUSTRATED 

Previous to his departure from this memorable spot, in order to bind himself more 
strongly to the service of God, he made a most solemn vow to the following effect : 
" That if he would protect and prosper him in his journey, provide him with common 
necessaries in his absence, and grant him a happy return to his father's house, to 
him alone would he direct his religious worship ; in that very place where the pillar 
stood, on his return, would he make his devout acknowledgments, and offei unto 
him the tenth* of whatever he should gain in the land of Mesopotamia." 

After making this solemn vow, the pious traveller proceeded on his journey, and 
at length arrived at Haran. As he came near the town he saw some shepherds with 
their flocks not far from a well, which was covered with a large stone. Of these 
shepherds he made inquiry concerning Laban and his family, and was informed that 
they were all well, and that it would not be long before Rachel, his daughter, would 
be there with her flock. Scarce had he received this intelligence when the damsel 
arrived with her fleecy care, immediately on which Jacob, as a token of respect, 
rolled away the stone from the mouth of the well,f and watered the sheep in her 
stead ; which done, he saluted her, wept for joy, and told her to whom he belonged. 

Elated at this incident, Rachel, leaving Jacob at the well, immediately hastened 
home, and acquainted her father with what had happened. Laban was so trans- 
ported at the arrival of his sister's son, that he fled with all expedition to the spot, 
and, after cordially embracing him, conducted him to his house. 

Jacob, after receiving some refreshment, told his uncle the occasion of his leaving 
home, and related the most material incidents that had happened in the course of 
his journey. Laban was sufficiently satisfied of the truth of his nephew's relation, 
and, from the singular circumstances that attended his excursion, was convinced that 
he was under the immediate care and protection of Divine Providence. 

After being a few days with his uncle, Jacob, detesting an inactive life, applied 
himself to business, by assisting Laban in the care of his flocks, and such other mat- 
ters as pertained to his interest. Having thus employed him, with great diligence, 
for the space of a month, his uncle one day entered into private conversation with 
him, and, among other things, told him he neither expected nor thought it reason- 
able that he should have his labor for nothing, and therefore, as he intended staying 
with him for some time, desired him to name such wages as would satisfy him for 
his services. 

Jacob hesitated for some time what answer to give to this request, but at length, 
thinking on the charms and graces of the beautiful Rachel, who had already capti- 
vated his heart, he proposed serving him seven years, on condition of having, at the 
expiration of that time, Rachel for his wife. 

Laban readily consented to this proposal, and Jacob as readily entered on his ser- 
vice. The flattering prospect of possessing so amiable a partner, after the seven 
years, and the endearments of her pleasing company during the time, rendered that 
interval of waiting apparently short and light. 

When the time of Jacob's servitude had expired, he required Laban to fulfil his 
contract, by giving him his daughter Rachel in marriage. Laban seemingly assent- 

a pillar," by the way-side. The place now pointed out as Bethel contains no indication of Jacob's pillar. 
The Jews believe that it was placed in the sanctuary of the second temple, and that the ark of the cove- 
nant rested upon it ; and they add, that after the destruction of that temple, and the desolation of Judtea, 
their fathers were accustomed to lament the calamities that had befallen them over the stone on which 
Jacob's head rested at Bethel. The Mohammedans are persuaded that their famous temple at Mecca is 
built over the same stone. 

* This is the second place in which we find mention of the tenth, or tythes, solemnly consecrated to God. 
Jacob promises to give them in return for his prosperous journey, as his grandfather Abraham had given 
them in return for his victory over*the confederate princes. 

t Wells are still sometimes covered with a stone or otherwise, to protect them from being choked up by 
the drifted sand ; and it was probably to prevent the exposure of the well by too frequently removing the 
stone, that the shepherds did not water their flocks until the whole were assembled together ; for it is not to 
be supposed that they waited hecause the united strength of all the shepherds was requisite to roll away the 
stone, when Jacob was able singly to do so. When the well is private property, in a neighborhood where 
water is scarce, the well is sometimes kept locked, to prevent the neighboring shepherds fiom watering 
their flocks fraudulently from it; and even when left unlocked, some person is frequently so far the pro- 
prietor that the well may not be opened unless in the presence of himself or of some one belonging to hid 
household. Chardin, whose manuscripts furnished Harmer with an illustration of this text, conjectures, 
with great reason, that the present well belonged to Laban's family, and that the shepherds dared not open 
the well until Laban's daughter came with her father's flocks. Jacob, therefore, is not to be supposed to have 
broken the standing rule, or to have done anything out of the ordinary course ; for the oriental shepherds 
are not at all persons likely to submit to the interference or dictation of a stranger. He however rendered 
a kind ssrvice to Rachel, as the business of watering cattle at a well is very tiresome and laborious 



HISTORY OF THE BIBLE. 99 

ed, and, on the occasion, invited all his friends and neighbors to the solemnization of 
the nuptials. But Laban, desirous of retaining Jacob longer in his service, had pro- 
jected a scheme for that purpose, the execution of which gave great uneasiness to 
his nephew. After the entertainment was over, and the company retired, Laban 
caused Leah, his eldest daughter, to be conducted to Jacob's bed, instead of the beau- 
tiful Rachel, to whom he Avas contracted. When daylight appeared in the morning, 
and Jacob discovered the deception,* he immediately arose, and going to Laban, ex- 
postulated with him on the impropriety of his conduct. Laban, who had prepared 
an answer for the occasion, told him, in a magisterial tone, that it was an unprece- 
dented thing in that country (and would have been deemed an injury to her sister) to 
marry the younger before the elder ; " but" (continued he, in a milder tone), " if you 
will fulfil the nuptial week with your wife, and consent to serve another seven years 
for her sister, I am content to take your word for it, and to give Rachel to you as 
soon as the seven days" (or nuptial week for Leah) "have expired." 

This unfair treatment greatly perplexed Jacob, but his distinguished affection for 
Rachel made him resolve to obtain her, however dear the purchase. He therefore 
readily consented to his uncle's secondary terms, and when the nuptial ceremonies 
for Leah were over, he likewise took Rachel in marriage. 

The distinguished charms of Rachel,, in preference to those of Leah, made Jacob 
pay the greatest respect to the former ; but his happiness was greatly curtailed by 
Leah's having four sonsf even before Rachel had conceited. This circumstance par- 
ticularly affected Rachel, who, in a fit of melancholy, one day told her husband that 
unless he gave her children she should certainly die with grief. " Give me," said 
she, "children, or else I die."t 

Jacob was greatly vexed at this speech of his beloved wife, who seemed to lay the 
whole fault of her sterility to him. He therefore sharply rebuked her in words to 
the following effect : " That it was not in his power to work miracles ; that the 
want of children was agreeable to the divine will ; and that such uneasy and discon- 
tented behavior was the way to prevent, rather than obtain, such a favor. "|| 

This answer greatly mortifying Rachel, she resolved to supply the defect of her- 
self by the same means that had been practised by her grandmother Sarah. She 
accordingly made a proposition to Jacob that he should take her handmaiden Bilhah 
as a concubinary wife, and that if she should bear children they should be accounted 
hers. Jacob assented to this proposal, and, in the proper course of time, Bilhah was 
delivered of a son, whom Rachel named Dan, which, in the Hebrew language, sig- 
nifies "judging." Within a twelvemonth after this Bilhah bore another son, whom 
Rachel called Naphtali. 

By this time Leah imagined she had done bearing children, and, therefore, to imi- 
tate her sister's policy, she gave her maid (named Zilpah) to Jacob, by whom she had 
likewise two sons, the one named Gad, and the other Ashur. 

Reuben, the eldest son of Jacob, was now arrived at years sufficient to be trusted 
by himself, and wandering one day in the fields, about the time of wheat harvest, he 
happened to meet with some mandrakes,^* which he brought home and presented to 

* As an marriages in the East were solemnized in the evening, or rather at midnight, and as the bride 
was veiled, so it was no difficult matter to impose on Jacob, Avho did not expect any such deceit. Dr. 
Shaw tells us, that in the Levant the bride is brought home in the dark to her husband, and being intro- 
duced to the harem, or apartment for the women, her mother goes and conducts the bridegroom to her ; 
Dut he does not see her till the next morning. 

t The names of these sons were Reuben, Simeon, Levi, and Judah. Reuben signifies a son given by 
Divine regard ; Simeon implies, God hath heard or considered me ; Levi signifies joined : and Judah, praise 01 
thanksgiving. 

_ % This expression furnishes us with a lively picture of human folly in general. If children are to parents 
like a flowery chaplet, whose beauties blossom with ornament, and whose odors breathe delight, death or 
some unforeseen misfortune may find means to entwine themselves with the lovely wreath. Whenever 
our souls eagerly long after some inferior acquisition, it may be truly said, in the words of our Divine 
master, " Ye know not what ye ask." Does Providence withhold the tiling we long for? It denies in 
Mercy, and only withholds the occasion of our misery, if not the instrument of our ruin. With a sickly 
appetite we often loathe what is wholesome, and hanker after our bane. Where the imagination dreams 
of unmingled sweets, there experience frequently finds the bitterness of wo. 

II It is not to be wondered at that such a man as Jacob should be offended at an expression made use of 
by his beloved wife, which, in its own nature, was little better than blasphemy. To say, " Give me 
children," was certainly a high indignity offered to the majesty of Heaven, as none but God can give being 
lo any creature whatever. 

t> The Hebrew word dudaim, here rendered "mandrakes," has occasioned so much discussion as to evince 
clearly enough tnat we know nothing about it. Calmet has an exceedingly long note on this word in his 
" Commentaire Litteral sur la Genese," in which he states the different opinions which had in his time been 
ei tertamed as to the plant really intended by the dudaim. Some think that " flowers," or " fine flowers.," 



100 AN ILLUSTRATED 

his mother Leah. Pleased with the sight of what the boy had brought, Rachel de- 
sired Leah to give her a part ; but instead of complying with her request, she gave 
her this forbidding answer : " That having robbed her of her husband's affections, she 
could not expect to have any part of her son's present." Notwithstanding this con- 
temptuous answer, Rachel was determined, if possible, to obtain some of the man- 
drakes, to do which she thought of inducing Leah to comply with her request by a 
method, which above all others, was most likely to prove effectual. It happened to 
be her turn that night to enjoy the company of her husband; and, therefore, in order 
to obtain her ends, she told Leah, if she would oblige her with some of her son's 
mandrakes, she would waive her pretensions for that night, and resign the right of 
her husband's bed to her. This proposition being approved of by Leah, the agreement 
was accordingly made ; and as soon as Jacob came home she related what had passed, 
and asked him to confirm the bargain. Jacob readily assented, and Leah enjoyed his 
company that night, the consequence of which was that she conceived again, and had 
a fifth son, whom she called Issachar, which signifies hire or reward. After this she 
had another son, whom she named Zebulon; and the last of all, a daughter, called 
Dinah. 

Rachel had long lamented not having issue of her own body ; but at length it 
pleased God to remove her troubles on that head by giving her a son. As soon as she 
found she had conceived, she exclaimed, with the most expressive joy, " God hath 
taken away my reproach ;"* and when the child was born she called his name Joseph, 
which, in the Hebrew language, signifies increase. 

Soon after the birth of Joseph the appointed time of Jacob's last servitude being 
expired, he began to entertain thoughts of returning to his own country, and accord- 
ingly begged his uncle to dismiss him and his family. But Laban, who had found by 
experience no small advantage from his services, entreated him to stay a little longer, 
promising, at the same time, that if he would comply with his request, he would give 
him whatever wages he should think proper to ask. In answer to this, Jacob re- 
minded him of the great increase of his substance since it had been under his care, 
and that he now thought it high time to make some provision for himself and family; 
so that therefore he was resolved to return to Canaan, unless he could point out to 
him some method whereby he might improve his fortune, and not longer waste his 
time in humble servitude. 

Laban could not bear the thoughts of parting with Jacob, and therefore again pressed 
him hard to stay, at the same time offering him his own terms. After some farther 
controversy, Jacob at length consented to stay with his uncle, on the following condi- 
tions : that they should pass through the whole flock both of sheep and goats, and 
having separated all the speckled cattle from the white, the former should be com- 
mitted to the care of Laban's sons, and the latter to the care of Jacob ; and that 
whatsoever spotted or brown sheep or goats should, from that time forward, be pro- 
duced out of the white flock (which he was to keep) should be accounted his hire. 

Laban readily consenting to this proposal, the flocks were accordingly separated. 
The spotted cattle were delivered into the custody of Laban, while the rest were 
committed to the care of Jacob; and to prevent any intercourse between them, they 
were placed three days journey apart. 

W-hether it was from his own observation on the power of fancy in the time of 
conception, or (what seems much more likely) from the interposition of divine wisdom 
in furnishing him with the idea ; but so it was that he pursued a very extraordinary 
method to improve his own stock, and at the same time lessen that of Laban. He 

in general, are intended ; while others fix the sense more definitely to " lilies," "violets," or "jessamines." 
Others reject flowers, and find that figs, mushrooms, citrons, the fruit of the plantain or banana, or a small 
and peculiarly delicious kind of melon, are intended. A great number adhere to the " mandrake," which 
has the sanction of the Septuagint, the Chaldee,the Vulgate, and of many learned commentators. Hassel- 
quist, the naturalist, who travelled in the Holy Land to make discoveries in natural history, seems to con- 
cur in tins opinion. Calmet, however, is disposed to contend, that the citron is intended ; and his arguments 
deserve the attention of those who are interested in the question. The claims of the plantain, and of the 
delicate species of melon to which we have alluded, have been strongly advocated since Calmet's time. 

* Many reasons concur to render the possession of sons an object of great anxiety to women in the 
East. The text expresses one of these reasons. Sons being no less earnestly desired by the husband than 
by the wife, a woman who has given birth to sons acquires an influence and respectability, which strengthen 
with the number to which she is mother. To be without sons is not only a misfortune, but a disgrace to a 
woman ; and her hold on the affections of her husband, and on her standing as his wife, is of a very feeble 
description. Divorces are easily effected in the East. An Arab has only to enunciate the simple words, 
ent taleka—" thou art divorced"— which, in whatever heat or anger spoken, constitute a legal divorce. 



HISTORY OF THE BIBLE. 101 

took rods or twigs of the green poplar, hazel and chestnut trees, and stripping off part 
of the rinds in streaks, caused some of the white to appear on the twigs. These 
twigs he placed in the watering troughs when the cattle came to drink, at the time 
in which they usually engender ; so that by seeing the speckled twigs they might 
conceive and bring forth speckled cattle. He also took particular care to place the 
twigs before the fattest and most healthy, and to avoid putting any before those that 
were weak and sickly ; by which means he might not only obtain for himself the 
greater number, but also the choicest and most valuable. 

This scheme succeeded to his utmost wishes, and in a short time he became ex- 
ceeding rich and powerful. But the extraordinary increase of his property exposed 
him to the envy, not only of Laban, but also his sons, the former of whom treated 
him with great coolness, and the latter frequently accused him of having procured to 
himself a good estate out of their fortunes. 

Jacob, finding himself envied by his uncle and kinsmen, had some thoughts of 
leaving them, and retiring, with his family and effects, into his own country. This 
design was, in a short time, ultimately resolved on, in consequence of the Almighty 
appearing to him in a vision, and ordering him to return to the land of Canaan. 

Though Jacob was fully resolved to obey the divine command, yet he thought it 
most prudent, previous to his departure, to hold a consultation with his two principal 
wives, namely, Leah and Rachel, in order to obtain their consent. Accordingly, 
sending for them into the field (which, from its privacy he thought the most proper 
place for the business) he told them, that for some time past he had observed their 
father had treated him with great coolness and indifference, and even sometimes with 
marks of displeasure, though he was not sensible of any just cause for such behavior. 
He appealed to them concerning his industry and fidelity, and the injustice of their 
father toward him, first, in having deceived him, and afterward in having so often 
changed his wages.* He observed, that God had turned all their father's devices to 
his advantage - , had taken away his cattle, and given them to him.. He then told 
them, that the Lord appeared to him in a dream, reminding him of the solemn vow 
he had made at Bethel, in his journey to Mesopotamia, and that he had commanded 
him to return to the land of Canaan. 

Leah and Rachel, having listened with great attention to what Jacob had said, 
readily agreed to go with him ; and by all means recommended his paying a strict 
obedience to the divine command. 

In consequence of this, Jacob, having made the necessary preparations for his de- 
parture, set his wives and children upon camels, taking the advantage of his father- 
in-law's absence (who was gone to shear his sheep, and which likewise gave Rachel 
the opportunity of stealing away his images!) he set out upon his journey, 'taking 
with him all his cattle, and other property, he had acquired during his stay at Haran. 

Jacob had proceeded on his journey three days before Laban received intelligence 
of his flight, in which time he passed the Euphrates, and having gained the moun- 
tains of Gilead, he there stopped, in order to refresh himself and attendants, who by 
this time were become greatly fatigued with travelling. 

Laban no sooner heard that his nephew had absconded, than he immediately pur- 
sued him with a mind fully bent on revenge. But in this he was checked by the in- 
terposition of the Almighty, who, appearing to him the same night in a vision, 

* It is to be observed, that when Laban found Jacob so successful in the produce of his flocks, he repented 
of his bargain, and several times altered the agreement, which God, as many times, turned to Jacob's 
advantage. 

t The Hebrew word which we render images is teraphim, a kind of penates, or household-gods which they 
worshipped as symbols of the Deity and consulted as oracles — hence Laban calls them his gods. These 
teraphims were afterward known by the name of talismen, as they are to this day in most parts of India. 
Some think those of Laban represented angels, who were supposed to declare the mind of God. Rachel 
might steal them either for their curiosity or worth ; but it is most probable she still retained a tincture of 
her father's superstition, and designed to make them the objects of her worship in Canaan; for it appears 
(Gen. xxxv. 4) that Jacob, when he made a thorough reformation in his house, caused them to be taken 
from her, and buried them under the oak which was by Shechem. 

The following is a list of the idols mentioned in scripture : Adram-melech, Isaiah xxxvii. 38 ; 
Anamelech, 2 Kings xvii. 31 ; Ashtaroth, Judges ii. 13; Baal, Numbers xxii. 4 ; Baalim, 1 Samuel vii. 
.'plural of Baal) ; Baal-berith, Judges viii'. 33 ; Baal-peor, Numbers xxv. 3; Beelzebub, 2 Kings, i, 2; Bel, 
Isaiah xlvi. 1 ; Calf, Exodus xxxii. 4 ; Castor, Acts xxviii. 11 ; Chemosh, 1 Kings xi. 7 ; Dagon, Judges xvi. 
23 ; Diana, Acts xix. 24, 35 ; Jupiter, Acts xiv. 12 ; Milcom or Molech, 1 Kings xi. 5-7 ; Moloch, Leviticus 
xviii. 21 ; Nebo, Isaiah xv. 2 ; Nergal, 2 Kinsrs xvii. 30 ; Nibhaz, 2 Kings xvii. 31 ; Nisroch, 2 Kings xix. 37 , 
Pollux, Acts xxviii. 11 ; Remphan, Acts vii. 43 ; Rimmon, 2 Kings v. IS . Sheshach, Jeremiah li. 41 ; Suc- 
coth-benoth. 2 Kings xvii. 30 ; Tammuz, Ezekiel viii. 14 ; Tartak, 2 Kings xvii. 31 ; Teraphim, Judges xvii. 5. 



102 Alt ILLUSTRATED 

threatened him severely il" he committed any hostility or violence against his servant 
Jacob. 

In consequence of this when Laban came up with his nephew at Mount Gilead, he 
only expostulated with him on his want of respect in stealing away his daughters, 
and thereby preventing them from taking their leave as became his children, or de- 
parting in a manner consistent with their rank and dignity. He added that such con- 
duct might have exposed him to his most severe resentment, and that he might have 
sustained much injury from him who was by far the most powerful. That, indeed, 
he would have pursued measures of revenge, had he not been diverted therefrom by 
the immediate prohibition of God himself. 

In answer to this Jacob reminded his uncle of the cheat he had put upon him, in 
making him serve so long for a woman he did not love ; the altering of the agreement 
so many times made between them relative to the sheep ; and, lastly, his late strange 
behavior to him and his family. All these, and many more, he said, were but ill re- 
quitals for his care and diligence, as well as the blessings which God had heaped on 
him for his sake. 

Laban had still another thing to lay to Jacob's charge, namely, the stealing of his 
gods. Fired with resentment at this accusation, Jacob (who knew nothing of Rachel's 
having taken them) desired him to make the most diligent search for them throughout 
his family, assuring him, at the same time, that on whomsoever they should be found, 
that person should immediately be put to death. 

In consequence of this Laban proceeded to search the different tents, and having 
examined those of Jacob, Leah, and her handmaids, without effect, he went to the 
tent of Rachel, who, conscious of her crime, and fearful of the consequences should 
she be detected, had just concealed the images in the camel's furniture, on which she 
sat herself down to rest. 

Having taken this precaution, she pleaded as an excuse for not arising to salute him, 
that she was exceedingly ill, and that to move then might greatly increase her com- 
plaint. This excuse was readily admitted by her father, who. after searching every 
other part of the tent without effect, departed. 

When Laban acquainted Jacob with his bad success, the latter upbraided him, in 
Very severe terms, for his unjust suspicions. He then recounted the great services he 
had done him during a number of years, and concluded with these words, " Except 
the God of my father had been with me, surely thou hadst sent me away empty." 

Laban, conscious that Jacob's charge was most justly founded, made not the least 
attempt to vindicate his conduct ; but, waiving the argument, assumed an air of re- 
spect for Jacob, and a fondness for his wives and children ; and, in order to remove all 
further animosity, proposed a treaty of alliance between them, and to erect a monu- 
ment which should be a standing witness of the same to future ages. 

This proposition being agreed to, and the covenant signed, they accordingly raised 
a pillar or heap of stones,* as a memento of the circumstance ; and then took mutual 
oaths that neither should invade the property of the other. A particular injunction 
was likewise laid on Jacob, that he should use his wives and children with all be- 
coming tenderness and affection. 

The covenant being thus ratified, and sacrifices offered up on the occasion, Jacob 
entertained his brethren that night in as magnificent manner as the nature of his situ- 
ation would admit. The next morning Laban took leave of Jacob and his family, 
and each departed for their respective habitations. 

Jacob had been favored with a heavenly vision in his way from Canaan to Meso- 
potamia ; and the Almighty was pleased to favor him again with the like token of 
his protection on his return. As he was proceeding on his journey, there appeared 
before him a body of heavenly messengers, which he no sooner saw than he broke 
out into the following exclamation : " This is God's host ;" from which additional 
mark of divine protection, he called the place Mahanaim.f 

* The heap of stones raised by Laban and Jacob in memory of this covenant was called Gilead, which, in 
the Hebrew language, signifies a heap of witnesses. This circumstance, in after ages, gave name to 
the whole country thereabout, which lies on the east of the Sea of Galilee, being part of that ridge of 
mountains which ran from Mount Lebanon southward on the east of the Holy Land, and included the 
mountainous region called, in the New Testament, Trachonitis. 

t The Hebrew word Mahanaim signifies two hosts or camps, because the angels appeared like two armies 
drawn up on either side for his protection, according to that beautiful expression of the Psalmist, " The 
angel of the Lord encampeth round about them that fear him, and delivereth them." Psalm xxxiv. 7 

The place called Mahanaim was situated between Mount Gilead and the brook Jabbok. It was after 
ward one of the residences of the Levites, and one of the strong places belonging to David. 



HISTORY OF THE BIBLE. 



103 




104 AN ILLUSTRATED 

Thougn Jacob had the greatest reason to rely on the protection of the Almighty, 
yet, as he drew near the confines of Edom, and within the reach of his incensed 
brother Esau (whom he had highly provoked, and concerning the abatement of whose 
resentment he had received no account from his mother, though so long absent), he 
thought it most prudent to send a message to him, in order to allay his anger, and, 
if possible, regain his fraternal affection. 

He accordingly sent messengers to Esau, whose residence was at Mount Seir,* 
otherwise called the country of Edom, whither he had settled himself soon after his 
marriage with the daughter of Ishmael. 

The message Jacob sent to his brother was to the folioAving effect : that during his 
residence in Mesopotamia he had acquired prodigious wealth, and that as he was 
now on his return to his native country, he thought proper to notify his arrival to 
him, and at the same time to implore his favor and friendship. 

The messengers, having discharged their embassy, returned, and gave Jacob such 
■*n account as greatly alarmed him. They brought no direct answer from Esau, and 
only told their master that his brother was coming to meet him at the head of four 
hundred men. 

Jacob, concluding that the design of this mighty retinue was to act against him in 
a hostile manner, was greatly perplexed, and at a loss in what manner to proceed. 
He knew, on the one hand, that the number of his people was too small to engage 
with that of his brother ; and, on the other hand, that his baggage was too heavy for 
flight. At length he came to this conclusion : to divide his company into two bands, 
so that, if Esau should fall upon one, he might have the chance of escaping with the 
other. 

Such was the plan laid down by Jacob ; but as he well knew, from former experi- 
ence, that his safety depended upon the divine protection, independent of all human 
creatures, he, in this critical juncture, addressed himself to God in a very humble 
and submissive prayer, the substance of which was to the following effect : " thou 
eternal Majesty of heaven, whom my father worshipped, and who alone art the ob- 
ject of my prayer, permit an unworthy creature to repeat thy own promise to thee. 
When my family began to increase, thou wast graciously pleased to order me to re- 
turn to my native country; and, to encourage me, thou promisedst that thou wouldst 
protect me. What an infinite condescension, my God, to a poor unworthy creature ! 
The least of all thy mercies is too good for me ; and yet thou hast been pleased to 
show me the greatest. "When I crossed Jordan, I had nothing besides my staff; but 
in thy goodness thou hast caused my family and substance to increase so fast, that I 
am now possessed of great riches. God, thou promisedst to make my seed a great 
nation ; and although I know thou couldst suffer them to be killed, and raise them 
up from the dead, yet, most merciful Father, be pleased still to preserve them, and 

* The term " Mount Seir," or rather the mountains of Seir, must be understood with considerable lati- 
tude. It was applied indefinitely to that range of mountains which, under the modern names of Djebal, 
Sfyera, and Hasma, extends from the southern extremity of the Dead sea to the gulf of Akaba. The 
reader will recollect the " Ghor," or valley, extending in the same direction, which we have had frequent 
occasion to mention, and which is supposed to have formed the continued channel of the Jordan before its 
waters were lost in the Dead sea. Now the mountains of Seir rise abruptly from this valley, and form a 
natural division of the country, which appears to have been well known to the ancients. The plain to the 
east of the hilly region which these mountains form, is much more elevated than the level of the Ghor, on 
the west of the same mountains ; in consequence of which, the hills appear with diminished importance 
as viewed from the eastern or upper plain. This plain terminates to the south by a steep rocky descent, 
at the base of which begins the desert of Nedjed. It is to a part of this upper plain, and to the mountains 
which constitute its western limit, that, as Burckhardt thinks, the name of Arabia Petr«a, or the Stony, 
was given by the ancients ; the denomination being, however, extended northward, so as to include the 
eastern plain with the mountains which form the eastern boundary of Palestine so far north as the river 
Jabbok. Speaking of this region, Burckhardt says : " It might well be called Petrsa, not only on account 
of its rocky mountains, but also of the elevated plain, which is so covered with stones, especially flints. 
that it may with great propriety be called a stony desert, although susceptible of culture. In many places 
it is overgrown with herbs, and must once have been thickly inhabited, for the traces of many ruined towns 
and villages are met with on both sides of the Hadj route between Maan and Akaba, as well as between 
Maan and the plains of the Haouran, in which direction there are many springs. At present, all this 
country is desert, and Maan is the only inhabited place in it." — (" Travels in Syria ;" different parts of winch 
have been analysed to furnish this geographical statement.) The mountains themselves are described by 
the same traveller as chiefly calcareous, with an occasional mixture of basalt. The mountainous region 
which they form, of course, differs from the plain which skirts it on the east. The climate is very pleasant. 
The air is pure ; and although the heat is very great in summer, the refreshing breezes which then prevail 
prevent the temperature from becoming sulfocating. The winter, on the other hand, is very cold; deep 
snow falls, and the frosts sometimes continue to the end of March. This mountainous country is ade- 
luately fertile, producing figs, pomegranates, apples, peaches, olives, apricots, and most European fruits. 
The region has been in all times noted for the salubrity of its air ; and Burckhardt observes, the) 6 was no 
part of Syria in which he saw so few invalids. 



HISTORY OF THE BIBLE. 105 

suffer not my enraged brother to destroy them; I know that thy promise is truth 
itself, and I will cheerfully trust in thee." 

After having thus humbly and earnestly implored the guidance and protection of 
the Almighty, Jacob determined to pursue another measure in order to appease the 
anger of his brother, which he imagined to be no less severe than when he left Ca- 
naan. Imagining that Esau might consider his first message as an empty piece of 
formality, he resolved, as he had already informed him of the great wealth of which 
he was possessed, to send him a very liberal present. He accordingly selected from 
his stock the following articles, namely ; two hundred she-goats and twenty he-goats ; 
two hundred ewes and twenty rams; thirty milch camels with their colts; forty 
swine and ten bulls ; twenty she-asses and ten foals. These being divided into sep- 
arate droves, he ordered the servants to keep a proper space between them, and 
strictly charged them, whenever they should meet his brother, to present each to him 
separately, and to tell him that they were presents sent by Jacob lo his lord Esau. 

Jacob, having dismissed his servants with this present to his brother, arose early 
next morning, and, before daylight, sent his wives and children, together with all 
his substance, forward on their journey, staying himself for some time behind. A 
short time after the departure of his family and children, being alone, he was accosted 
by an angel, who, appearing in the shape of a man, began to wrestle with him, 
which exercise they continued till break of day. The contest was certainly unequal, 
notwithstanding which, the angel permitted Jacob to prevail ; but, to convince him 
that he did not obtain the victory by means of his own strength, and how easily him- 
self could have made a conquest, he touched the sinews* or hollow of his thigh, 
which was immediately put out of joint. 

The angel then asked Jacob his name, and on being answered, he told him he 
should hereafter be called Israel. f which signifies " a man that has prevailed with 
(jrod." After saying this, the angel blessed Jacob, and then departed. In conse- 
quence of so singular a circumstance, Jacob called the place where it happened Pe- 
niel, which signifies the "face of God," being confident that it must have been a 
divine agent with whom he had been contending. 

Soon after the angel disappeared, Jacob, though lame, made what haste he could 
to join the company. Having come up with them, they proceeded with great ex- 
pedition on their journey; but they had not travelled far before Jacob discovered his 
brother Esau, attended by a considerable body of men, coming toward him. Alarmed 
at the sight of so powerful a retinue, Jacob immediately divided his family into three 
companies, placing them at equal distances from each other. The two maid-servants 
and their sons went first ; Leah and her children next; and Rachel and Joseph (the 
latter of whom was now about six years old) in the rear, while himself led the van- 
As soon as Jacob approached his brother, he showed his respect to him by bowing 
seven times to the ground. Esau, filled with the tenderest sense of fraternal affec- 
tion, at once removed his brother's fears and compliments by running to him with 
eager joy, falling on his neck, and most cordially embracing him. He wept over 
him for some time ; after which, seeing his wives and children prostrate themselves 
before him in the order Jacob had placed them, he returned their civilities with the 
like tenderness he had done his brother's. Thus was revenge turned into love and 
pity ; and Esau, who once thirsted for his brother's blood, dissolves into tears of joy, 
and melts with the softest endearments of love and friendship. 

Thus transported with this happy interview, Esau surveyed his brother's posses- 
sions with pleasure, and expressed his satisfaction at the great success he had met 
with during his residence in Mesopotamia. He kindly acknowledged the presents 
Jacob had sent him, but begged he would excuse his accepting them, because they 
would be superfluous to him, who had already great abundance. Jacob, however, 
pressed him so earnestly, that he at length agreed to accept them; to make some 

* This was the sinew or tendon that keeps the thigh-bone in the socket, not only in the human species, 
but also in the brute creation ; and from this circumstance, even to the present time, the Jews will not eal 
that part. In the Misnah, one of their books of directions concerning religious ceremonies, they have a 
whole chapter prescribing the manner in which it is to be cut out of the beast when killed ; and it is fur- 
ther enjoined that they shall not eat the sinews of the hips of any animal whatever. 

t The words in the text are—" Thy name shall be called no more Jacob, but Israel." This expression 
clearly evinces the mis-translation of some passages in the scriptures, it being certain that the patriarch 
was frequently after called Jacob. But this seeming contradiction will be easily adjusted, by substituting 
the words not only for "no more:" in which case the sense will read thus : Thou slialt not only be called 
Jacob, but also Israel— the latter of which names was at length established in Jacob's descendants. 



106 AN ILLUSTRATED 

recompense for which, Esau invited him to Seir, and offered to accompany him the 
remaining part of the journey. Though Jacob had no design of accepting this offer, 
yet he did not choose to make a direct refusal. He therefore represented to Esau 
l he tenderness of his children and flocks, and that they could not travel with such 
expedition as would be agreeable to him. He begged they might not confine him 
to their slow movements, but that he would return home his own pace, and he would 
follow with as much expedition as possible. Esau then offered to leave him a num- 
ber of men to guard and conduct him into his territories ; but this compliment Jacob 
likewise thought proper to decline, upon which, after saluting each other, they parted. 

Esau returned immediately to Seir, and expected that his brother would follow 
him ; but Jacob turned another way, and coming to a spot which struck his fancy, 
he resolved (at least for a time) to settle in it ; in consequence of which he built a 
house for his family, as also proper conveniences for the reception of his cattle. 

After staying here some time, Jacob removed to Shechem, and having purchased 
a piece of ground of Hamor, the prince of the country, he there pitched his tents,* 
intending to make it his fixed place of residence. He also erected an altar, and called 
it El-aiohe-Israel, which signifies " the great or mighty God of Israel." 

Jacob might probably have lived at this place a considerable time, had it not been 
for an occurrence of a very singular nature. His daughter Dinah, who was at this 
time about sixteen years of age, and very beautiful in person, being desirous of see- 
ing the dresses and ornaments of the women of that country, rambled abroad from 
her mother's tent, in order to gratify her curiosity. Young Shechem, the son of 
Hamor (the king of the country), happening to see her, was so captivated with her 
charms, that, unable to restrain the force of his passion, he determined, if possible, 
to possess her. He diligently watched her for some time, till at length, taking the 

* The use of tents probably arose at first out of the exigencies of pastoral life, which rendered it neces- 
sary that men removing from one place to another in search of pasture should have a portable habitation. 
Accordingly, we find that the first mentiun of tents is connected with the keeping of cattle (Gen. iv. 20), 
and to this day tents remain the exclusive residence of only pastoral people. Portability is not the only 
recommendation of tents to the nomade tribes of the East: the shelter which they offer in the warm 
but delicious climates of Western Asia is positive enjoyment. Shelter from the sun is all that is needful; 
and this a tent sufficiently affords, without excluding the balmy and delicate external air, the comparative 
exclusion of which renders the finest house detestable to one accustomed to a residence in tents. The 
advantage of tents in this respect is so well understood, even by the inhabitants of towns, that, in many 
places, those whose circumstances admit it endeavor, so far as possible, to occupy tents during the sum- 
mer months. This was the constant practice ol the late king of Persia, who every year left his capital 
with all the nobles, and more than half the inhabitants, to encamp in the plain of Sultanieh. Many of the 
princes, his sons, did the same in their several provinces, and the practice is an old one in Persia. It is 
true that tents would seem to be rather cheerless abodes in the winter ; but it is to be recollected that the 
nomades have generally the power of changing the climate with the season. Tn winter the Bedouins 
plunge into the heart of the desert, and others descend, in the same season, from the mountainous and 
high lands, where they had enjoyed comparative coolness in summer, to the genial winter climate of the 
low valleys and plains, which in the summer had been too warm. 

It is impossible to ascertain with precision the construction and appearance of the patriarchal tents ; but 
we shall not probably be far from the truth, if we consider the present Arab tent as affording the nearest 
existing approximations to the ancient model. The common Arab tent is generally of an oblong figure, 
varying in size according to the wants or rank of the owner, and in its general shape not unaptly compared 
hy Sallust, and after him Dr. Shaw, to the hull of a ship turned upside down. A length of from twenty-five 
to thirty feet, by a depth or breadth not exceeding ten feet, form the dimensions of a rather large family 
tent ; but there are many larger. The extreme height — that is, the height of the poles which are made 
liigher than the others in order to give a slope to throw off the rain from the roof — varies from seven to ten 
feet ; but the height of the side parts seldom exceeds five or six feet. The most usual-sized tent has nine 
poles, three in the middle, and three on each side. The covering of the tent among the Arabs is usually 
black goat's-hair, so compactly woven as to be impervious to the heaviest rain ; but the side coverings are 
often of coarse wool. These tent-coverings are spun and woven at home by the women, unless the tribe 
has not goats enough to supply its own demand for goat s-hair, when the stuff is bought from those better 
furnished. The front of the tent is usually kept open, except in winter, and the back and side hangings 
or coverings are so managed that the air can be admitted in any direction, or excluded at pleasure. The 
tents are kept stretched in the usual way by cords, fastened at one end to the poles, and at the other to 
pins driven into the ground at the distance of three or four paces from the tent. The interior is divided into 
two apartments, by a curtain hung up against the middle poles of the tent. This partition is usually of 
white woollen stuff, sometimes interwoven with patterns of flowers. One of these is for the men, and the 
other for tne women. In the former, the ground is usually covered with carpets or mats, and the wheat- 
sacks and camel-bags are heaped up in it, around the middle post, like a pyramid, at the base of which, or 
toward the bank of the tent, are arranged the camels' pack-saddles, against which the men recline as they 
sit on the ground. The women's apartment is less neat, being encumbered with all the lumber of the tent, 
the water and butter, skins, the culinary utensils, &c. Some tents of great people are square, perhaps 
thirty feet square, with a proportionate increase in the number of poles ; while others are so small as to 
require but one pole to support the centre. The principal differences are in the slope of the roof, and in 
the part for entrance. When the tent is oblong, the front is sometimes one of the broad, and at other 
times one of the narrow, sides of the tent. We suspect this difference depends on the season of the yeai 
or the character of the locality ; but we can not speak with certainty on this point. It will be observed thai 
the tent covering among the Arabs is usually black ; but it seems that they are sometimes brown, and 
occasionally striped white and black. Black tents seem to have prevailed among the Arabs from the 
earliest times. 



HISTORY OF THE BIBLE. 



107 




108 AN ILLUSTRATED 

opportunity of her being alone, he suddenly seized on her, and, by mere dint of via 
lence, obtained his wishes. 

But notwithstanding this dishonorable act, Shechem was still so enamored witli 
Dinah's charms, that he most earnestly wished to marry her ; and strongly solicited 
his father to intercede with her friends in his behalf, and to form a treaty with them 
for that purpose. 

Jacob was soon informed of the depredation made on his daughter's chastity, am. 
though greatly incensed at so unjustifiable a proceeding, he resolved not to take any 
notice of it till his sons (who were then abroad) came home. Accordingly, on their 
arrival, he told them the injury their sister had sustained, and by whom; upon 
which their resentment was raised to the greatest height, and they vowed severely 
to revenge the dishonor thus thrown upon their family. 

In the mean time, Shechem having prevailed with his father to use his interest in 
obtaining for him the beautiful Dinah, they both went together to make the proposal 
to Jacob, whose sons were with him at the time of their arrival. After the first salu- 
tations were over, Hamor, addressing himself to Jacob, told him ihe great affection 
his son had for his daughter Dinah, and earnestly entreated him that he would give 
her to him in marriage. He at the same time proposed that Jacob's family should 
intermarry with his people, and offered them the privilege of settling and trading in 
any part of his dominions they thought proper. To strengthen this proposal, young 
Shechem promised to give Dinah as large a dowry, and her relations as costly pres- 
ents, as they should desire. In short, he offered them whatever advantages they 
should please to nominate, bidding them only name their terms, and they should be 
granted to the uttermost, provided they would but give him Dinah in marriage. 

These were certainly very fair offers, and such as evinced that Shechem was de- 
sirous of making some recompense for the injury he had done his beloved Dinah. 
But, instead of accepting these proposals, the treacherous sons of Jacob, who only 
meditated the most bloody revenge, made the following reply: "That it was not 
lawful for them to contract an affinity with an uncircumcised nation, but that, if they 
and their people would consent to be circumcised (as they were), they would then 
agree to the terms proposed." 

Shechem was so enamored with Dinah, and Hamor so fond of # his son, that, not- 
withstanding the singularity of this proposal, they readily agreed to it. Accordingly, 
leaving Jacob and his son, they immediately repaired to the city, and having convened 
a general assembly of the inhabitants, they told them " that the Israelites were a 
wealthy, peaceable, and good-natured people ; that they might reap many great ad- 
vantages from them, and, in process of time, by intermarrying with them, might 
make all their substance (which was very considerable) their own ; but that this 
could not be done without a general consent to be circumcised." 

Captivated with the prospect of great wealth, and influenced by the powerful 
interest both Hamor and his son had among them, they unanimously assented to the 
proposal ; and on that very day every male of them was circumcised. 

This circumstance furnished Simeon and Levi (the sons of Jacob, and brother to 
Dinah, by the same mother) with an opportunity of wreaking that revenue on the 
Shechemites which they had privately resolved on for the violation of their sister's 
chastity. Sensible of the great pain the Shechemites felt in consequence of circum- 
cision, they determined to take advantage of it, by attacking them at a time when 
they knew they must be totally incapable of making the least resistance. Accord- 
ingly, on the third day* after the operation (having properly armed themselves for 
the purpose), they went (unknown to their father) into the city, and suddenly falling 
on the inhabitants, put every male to the sword, Hamor and his son not excepted. 
They then searched the king's palace, where, finding their sister Dinah, they imme- 
diately brought her away ; after which they plundered the houses of the city, took 
both women and children captive, and possessed themselves of what property they 
could, as well in cattle as in other articles ; and such things as they could not take 
with them, they totally destroyed, t 

* This was the time, according to most physicians, when fevers generally attended circumcision, occa- 
sioned by the violent inflammation of the wound. The Jews themselves observe, that the pain was much 
more severe on the third day than at any other time after the operation. 

t Though the sacred historian only mentions Simeon and Levi to have been the perpetrators of this hor- 
rid act of cruelty, yet there is nbt the least doubt but they had considerable assistance. They, indeed, sre 



HISTORY OF THE BIBLE. U,9 

When Jacob (who was totally unacquainted with these unjustifiable proceedings 
till after they had taken place) first heard of them, he was greatly incensed against 
his sons, and very severely reprimanded them for committing so treacherous and 
barbarous an action. But Simeon and Levi paid little attention to their father's re- 
buke ; on the contrary, such were their ideas of the crime committed in the violation 
of their sister's chastity, that they intimated to him the resentment they had shown 
was but just for so base an injury. 

It is not to be wondered at that this violent outrage, committed in the capital of 
the Shechemites, should exasperate the whole people of the country against the Is- 
raelites. This seems to have been the reason why the Almighty, soon after the 
transaction happened, commanded the patriarch to remove to Bethel, the place which 
he had dedicated to his immediate service. Though the sons of Jacob had wholly 
destroyed one colony of the Canaanites, yet there were great numbers bordering on 
the spot, who, either in their own defence, or in revenge for the cruel and unjust 
treatment of their countrymen, might give the good patriarch much disquiet, if not 
totally destroy him and his family. His omnipotent Creator, therefore, in order to 
secure him from danger, ordered him to go to Bethel,* there to fix his residence, 
and erect an altar to the same God who appeared to him when he fled from the 
presence of his brother Esau. 

The obedient and pious Jacob hesitated not to comply with the divine command ; 
but, previous to his setting about the business, he thought it necessary to make a 
reformation in his family, and cleanse it from the pollutions that might be offensive 
in so sacred a place. To effect this, he strictly charged not only his own family, but 
all that belonged to him, to bring out their idols, or strange gods, then clean them- 
selves,! and change their garments, telling them they must go with all expedition to 
Bethel, the house of their God. 

They readily obeyed the patriarch's orders, and delivered up to him not only their 
idols,t but also their ear-rings, || all of which Jacob buried in a deep hole under an 
oak§ near Shechem. 

Jacob, having thus cleansed his family from impurities, set out with them on his 

only mentioned because, being own brothers to Dinah both by father and mother, and consequently more 
concerned to resent the injury done to her honor, they are made the chief contrivers and conductors of it. 
It is, however, reasonable to imagine, that the rest of Jacob's sons, who were old enougli to bear arms, as 
well as the greatest part of his domestics, were engaged in the execution of this wicked exploit ; because 
it is scarcely conceivable how two men alone should be able to master a whole city, to slay all the men in 
it, and take all the women captives, who, on this occasion, may be supposed more than sufficient to have 
overpowered them. 

* BiiTHEL. — The following brief but interesting notice of the site of Bethel has lately been afforded by 
Professor Robinson. After telling us that the site now bears the name of Beit-in, he proceeds to state that,— 
" It lies just east of the Nablous road, forty-five minutes northeast of Bireh. Here are ruins of A r ery con 
siderable extent, and among them the foundations of several churches, lying on the point of a low hill be 
twecn two shallow wadys, which unite below, and run off southeast into a deep and rugged valley. This 
was evidently a place of note in the early Christian ages, and apparently also in the days of the Crusades. 
It is now entirely uninhabited ; except that a few Arabs, probably from some neighboring village, had pitched 
their tents here for a time. In the western valley we spread our carpets, and breakfasted on the grass 
within the limits of what was once an immense reservoir. We obtained here from the Arabs butter of ex- 
cellent quality, which might have done honor to the days when the flocks of Abraham and Jacob were pas- 
tured on these hills."— Biblical Repository, April, 1839, p. 420. 

t The Hebrew word, which we translate clean, properly signifies, the washing of the body with water. As 
there is some analogy between external cleanliness and purity of mind, it may denote the cleansing of the 
soul by repentance from all those impurities whereby a man becomes morally polluted in the sight of God. 
In which view, this rite of washing the body with water was used as a sign of inward purification, not only 
among the idolatrous heathens, but also by the worshippers of the true God, both before and under the law. 
•' Wash ye, make ye clean, put away the evil of your doings from before mine eyes, Isaiah i. 16. And as 
men should at all times have their souls adorned with this inward purity, so especially when they approach 
their Maker in the duties of his immediate worship. It was, therefore, highly commendable in Jacob, on 
this solemn occasion, to enjoin all under his care to cleanse and purify themselves particularly from idola- 
try, and from those guilty stains lately contracted by shedding innocent blood, as they would otherwise be 
unfit to hold an intercourse with their God ; as if he had said, " Put off your sordid apparel, especially those 
garments in which you were so lately defiled with blood, and put on your cleanest raiment, as an emblem 
of your being divested of all impure affections, and clothed with those internal graces and pious dispositions, 
which are the ornament of the soul, and render it comely in the sight of God. 

t The greater part of these idols belonged to the Shechemites ; but among them were those which Rachel 
had stole from her father Laban, and which she had probably worshipped (unknown to her father) during 
her stay at Shechem. 

II The ear-rings and other jewels worn by these people were consecrated to the honor of that idol whom 
they worshipped ; and on them were engraven some figures. The reason of their wearing them was, to 
preserve t.iem (as they thought) from any danger or misfortune ; and from this act of idolatry we may sup- 
pose arose the custom among the papists of wearing the relics and images of their saints. 

$ The oak here mentioned seems to have been the place where these servants of Jacob, who had strango 
gods, used to meet ; and certainly no place could be more proper for burying their idols than the spot on 
which they had worshipped them. 



110 AN ILLUSTRATED 

journey to Bethel. In order to ensure their safety, the Almighty, ever mindful of his 
promise to his chosen people, struck such a terror into the people belonging to the 
country through which they passed, that, notwithstanding the provocation given by 
the massacre at Shechem, not a single person presumed to interrupt them, and the} 
travelled to their destined place without the least molestation. 

No sooner did Jacob arrive at Bethel,* than, agreeably to the divine command, he 
erected an altar, which he called El-beth-el ; and on which he performed the very 
vow he had before made when on his journey from Canaan to Mesopotamia. 

A short time after Jacob had performed this act of worship, the Almighty was 
pleased to appear to him again, and to give him fresh assurances of his design to 
multiply his posterity, and to bestow on him the inheritance of the land of Canaan. 
As a lasting monument of this additional mark of the divine favor, Jacob erected a 
pillar of stone, which he consecrated with the usual form, by pouring on it wine 
and oil. 

After being some time at Bethel, Jacob, urged, by filial affection, resolved to leave 
it, in order to pay a visit to his ancient father at Mamre. Accordingly, taking with 
him his family, they set out on their journey, intending to stop that night at Ephrath 
(afterward called Bethlehem), a small place not far distant from Bethel. But before 
they could reach the intended spot Rachel fell suddenly in labor, and having very 
severe pangs, the midwife, in order to encourage her, bid her not fear, for she would 
have another son. She was indeed delivered of a boy, but expired immediately after, 
having but just a moment's space of time to give him the name of Benoni, which 
signifies "the son of my sorrow." But Jacob, unwilling to increase the. remem- 
brance of so melancholy a circumstance, called him Benjamin, that is, " the son of 
my right hand," or " my strength;" intimating thereby his peculiar affection for this 
last pledge of his beloved wife. 

The remains of Rachel were deposited at the place where she died, and in order 
to perpetuate her memory, Jacob erected a monument of stonef over her grave, 
which the sacred historian tells us was extant in his days. 

But this was not the only misfortune that attended Jacob on his journey to Mamre. 
After travelling some way farther, in order to refresh himself and family, he stopped 
and pitched his tents on a pleasant spot, at some distance from the tower of Edar.-j: 
During his stay here his eldest son Reuben, having taken a liking to Bilhah (the 
concubinary wife which Rachel had given to Jacob), made no scruple of defiling her. 
Though Jacob took no notice of this disagreeable circumstance at the time it oc- 
curred, yet he was greatly afflicted in his mind, and retained a painful sense of it 
even to his dying day, as is evident from a reproachful hint he gave him a short time 
before his death. || 

Though these aggravated griefs sat heavy on Jacob's mind, yet he continued his 
resolution of visiting his aged parent. He accordingly pursued his journey, and at 
length came to Mamre, the place of his father's abode. It is not to be doubted but, 
at their first meeting, a reciprocal affection displayed itself, as each must be happy 
in the sight of the other after so long an absence. 

With this circumstance the sacred historian concludes the life of Isaac, who, as 

* According to the sacred historian (though he does not mention any time) it appears that soon after Ja- 
cob's arrival at Bethel, Deborah (Rebecca's nurse) died there. What age she was we are not informed ; 
but it is certain she must have been very old, as she came with Rebecca from Mesopotamia, when she was 
married to Isaac. Her remains were deposited beneath an oak (as was the custom in those days) called 
Allon-bachuth, from which the Jews have a tradition that Rebecca died on the same day with her nurse . 
that word, in the Hebrew language, signifying mourning. 

t We have no doubt that the original erection by Jacob was merely the most tall and shapely stone which 
could be found in the neighborhood. The site seems always since to have been marked by some sepulchral 
erection or other. That which now exists is such as those with which sheikhs and other persons of note 
are honored. Its date we can not find, but it is certainly modern. The structure which the travellers of 
the sixteenth and seventeenth centuries figure and describe, had the same general shape, but it was open, 
in arches, on all sides. The best figure of it is in " Amico's Trattato delle Piante e Immagini di Sacr. 
Edifizi di Terra Santa," 1620. And this was not very ancient ; for the travellers of the thirteenth centun 
(as Brocard) describe Rachel's sepulchre as a, pyramidal monument. 

t Some commentators are of opinion, that by the tower of Edar is meant the field near Bethlehem 
where those shepherds were keeping their flock to whom the angels appeared, and gave information of the 
birth of our Saviour. Among others, one reason which induces them to think so is because the word 
Edar, in the Hebrew tongue, signifies a flock : so that what is here called the tower of Edar should be ren- 
dered the toioer of the flocks. Others are of opinion that by the tower of Edar is to be understood some place 
near Jerusalem ; it being spoken of by the prophet Micah as the -place or stronghold of the daughters of 
Sion. Se Micah iv. 8. 

II See Genesis xlix. 4. 



HISTORY OF THE BIBLE. Ill 

he informs us, paid the debt of nature in the one hundred and eightieth year of his 
age, being five years older than his father Abraham. He had been very infirm, and 
almost blind, for a considerable time ; but was always respectable for his piety, tran- 
quillity, and submission to the will of Heaven. He was buried by his two sons. 
Esau and Jacob, in the cave of Machpelah, which Abraham purchased of Ephron as 
a burying-place for his family. It is to be observed that the death of Isaac is here 
mentioned by way of anticipation, it being certain that he lived some years after 
Jacob's return from Mesopotamia. 



CHAPTER VII. 

The pious Jacob had not long enjoyed the company of his aged father, after ins 
return from Mesopotamia, before a circumstance occurred which gave him great un- 
happiness. Joseph was his beloved child, as being" the son of his dear departed 
Rachel, besides which, he particularly attracted the attention of his father from his 
very extraordinary genius. In consequence of these circumstances, Jacob, as a token 
of his peculiar love to his favorite Joseph, gave him clothes much richer than he did 
the rest; and, among others, one coat which was made of a changeable or party- 
colored stuff.* This naturally raised the envy of his brothers ; besides which, they 
had for some time considered him as a spy, because he had told his father of some 
indiscretions committed by the sons of Bilhah and Zilpah, with whom he was most 
2onversant, by frequently assisting them in the care of their flocks. From these cir- 
cumstances they treated Joseph with contempt, withheld from him the common 
offices of civility, and made it their constant study to perplex and torment him. 

But what completed the envy and resentment of Joseph's brethren, or, rather, pro- 
duced an irreconcileable hatred, was his innocently relating to them two dreams, the 
explanations of which seemed to portend his own future greatness. The substance 
of the first of these dreams was, that " as he was binding sheaves with his brethren 
in the field, his sheaf arose and stood upright, while their sheaves round about fell 
down, and, as it were, made obeisance to his." This dream being considered by his 
brethren as an indication of his pride and ambition, their malice was greatly in- 
creased, but still more so when they heard the substance of the second dream. 
" Behold," says he, " the sun and the moon and the eleven stars made obeisance to 
me." When Joseph related this last dream his father was present, on which the 
good old man, either to appease the anger of his other sons, or check that presump- 
tion which in young minds so naturally arises from good omens, reprimanded him in 
these words : " Shall I and thy brethren come to bow down ourselves to thee to the 
earth?" But though Jacob thought proper to reprimand his son Joseph, for the 
reason here assigned, yet, in his own mind, he thought there was something very 
ominous in the dreams, and that they were predictions of events that would some 
time or other come to pass. 

After Joseph had related these dreams to his brethren (notwithstanding the repri- 
mand given him by his father), instead of their hatred being abated, they grew every 

* This party-colored tunic of Joseph has occasioned some speculation ; but it would seem that the real 
point of interest has not been noticed. It would be desirable to know whether the art of interweaving a 
piece in various colors was at this time discovered or not. Judging from the information which this text 
gives, it would seem not ; for the word which is constantly rendered " colors" may, as in the marginal 
reading, with more than equal propriety be rendered "pieces ;" which makes it probable that the agreeable 
effect resulting from a combination of colors was obtained by patchwork in the first instance, and in after 
times by being wrought with a needle. The value and distinction attached to such variegated dresses show 
that they were not common, and were worked by some elaborate process. This continued long after. In 
the time of David, such a dress was a distinction for a king's daughter (2 Samuel xiii. 18) ; and in Judges 
v. 30, we see ladies anticipating the return of a victorious general with " a prey of divers colors, of divers 
colors of needlework on both sides." We may, therefore, infe-r that in these times people generally did 
not wear variegated dresses, the common use of which must have been consequent on the discovery of 
the art of interweaving a variegated pattern in the original texture, or of printing it subsequently. Except 
in Persia, where a robe is usually of one color, most Asiatic people are partial to dresses in which various 
patterns are interwoven in stripes or flowers ; and party-colored dresses have necessarily ceased to form a 
distinction. The most remarkable illustration of this text which we have seen is given by Mr. Roberts, 
who states that in India it is customary to invest a beautiful or favorite child with "a coat of many 
colors," consisting of crimson, purple, and other colors, which are often tastefully sevjed together. He 
adds: "A child being clothed in a garment of many colors; it is believed that neither tongues nor ev'l 
spirits will injure him, because the' attention is taken from the beauty of the person to that of the garment." 



.112 AN ILLUSTRATED 

day more and more exasperated ; so that they resolved at length to cut him off, and 
only waited for a convenient opportunity for effecting their purposes. 

Some time after this, Jacob, having purchased some land near Shechem, sent all 
nis sons (Joseph excepted) to keep their flocks there. After being absent a long 
time, and no intelligence received of them by Jacob, he was very anxious for their 
welfare, fearing lest the inhabitants of the land should revenge on them the loss of 
their countrymen, who had been put to death by Jacob's sons. To remove these 
disagreeable apprehensions, he ordered Joseph to go to Shechem, and inquire after 
the health and welfare of his brethren, and return with all convenient expedition. 

Joseph, in obedience to his father's commands, set out for Shechem, which was 
about sixty miles distant from the place where his father now dwelt. When he 
came within some distance of Shechem, he happened to meet a stranger, of whom 
he made inquiry after his brethren. The stranger told him they had removed from 
Shechem some time, and were gone to a place called Dothan.*' Joseph accordingly 
hastened to Dothan ; and no sooner did his brethren see him approaching than their 
old malice revived, and they determined to embrace this opportunity of destroying 
him. "Behold" (says one of them to the rest), '.' this dreamer cometh. Come now, 
therefore, and let us slay him, and cast him into some pit, and we will say some evil 
beast has devoured him; and we shall see what will become of his dreams." 

This horrid design would certainly have been carried into execution had it not 
been for the interposition of Reuben, who used the most forcible arguments to dis- 
suade them from embruing their hands in the blood of their brother. As they were, 
however, determined to show some instance of their resentment, Reuben proposed 
that they should cast Joseph into the next pit, with a design, no doubt, of taking 
him out privately and conveying him safe to his father. This proposition being ap- 
proved of by the rest of the brethren, as soon as Joseph came up to them they im- 
mediately seized him, and, after taking off his party-colored garment, threw him 
into a pit, which at that time happened to be dry. As soon as this was done Reu- 
ben withdrew, in order to contrive some means for rescuing his brother, while the 
rest, insensible of remorse for the deed they had committed, sat down and regaled 
themselves with such provisions as the place afforded. They were satisfied in their 
minds that their base ends would soon be answered, and that Joseph must inevitably 
perish in the pit for the want of food. But the eye of Omnipotence beheld his dis- 
tress, and interposed in his behalf; for as Reuben had already been the means of 
preventing his immediate death, so Judah now became the means of delivering him 
out of the pit. 

It happened that while they were regaling themselves they espied at a distance a 
caravan of Ishmaelites, who were travelling from Mount Gilead into Egypt with 
spices and other merchandise. f The sight of these furnished Judah with a thought 

* Tins place is mentioned as a " city" in 2 Kings vi. 13—15. Eusebius says it was twelve miles south of 
Samaria. That it was somewhere north of Shechem would appear from the present text. What is meant 
by the "pit" into which Joseph was cast is an exhausted cistern, or reservoir, in which the rain-water is 
collected, and of which there are many in Palestine. Many of them are found to be empty in summer, the 
supply of water they contain being often soon exhausted. Dr. Richardson thus mentions the place which 
is pointed out as the scene of the affair recorded in this chapter : " Having cleared the intricate denies of 
this part of the country, we got upon an extensive open field which bore an abundant crop of thistles, and 
on which several herds of black cattle were feeding. This, by some, is supposed to be the scene of the 
infamous conspiracy of which the liberty of Joseph was the temporary victim. A little farther on we ar- 
rived at Gib Youssouff, or the pit into which Joseph was cast by his brethren, being a ride of three hours 
and forty minutes from Mensura. Here there is a large Khan for the accommodation of travellers, and a 
well of very excellent water, and a very comfortable oratory for a Mussulman to pray in." This place is 
about two and a half or three days' journey from Shechem, which is nearly equal to the distance between 
Hebron and Shechem ; so that the distance from Hebron to Dothan, if this be Dothan, was about five or six 
days' journey, which, as Dr. Richardson observes, " is a long way for the sons of Jacob to go to feed their 
herds, and a still farther way for a solitary youth like Joseph to be sent in quest of them." But we do not 
consider this distance too great, particularly as we know the place was somewhere beyond Shechem. In- 
deed the doctor himself admits that it is a very likely place, particularly as it lies in what is still one of the 
principal roads from the Haouran and Mount Gilead to Egypt. Speaking of the same neighborhood (Nab- 
lous or Shechem), Dr. Clarke says : "Along the valley we beheld a company of Ishmaelites coming from 
Gilead, as in the days of Reuben and Judah, ' with their camels, bearing spicery, and balm, and myrrh,' 
who would gladly have purchased another Joseph of his brethren, and conveyed him as a slave to some 
Potiphar in Egypt. Upon the hills around, flocks and herds were feeding as of old ; nor, in the simple garb 
of the shepherds of Samaria, was there anything to contradict the notions we may entertain of the appear- 
ance formerly exhibited by the sons of Jacob." He adds, that the morning after his arrival at Nablous, he 
met caravans coming from Grand Cairo, and noticed othars reposing in the large olive plantations near the 
gates. . 

t Midianites being also mentioned as denominating this company, we may infer that it was a mixed car- 
avan, and principally composed of Ishmaelites and Midianites. We might call them generally " Arabians," 
hs the Olialdee does. " Here." savs Dr. Vincent, " \ipon opening the oldest history in the world, we rind 



HISTORY OF THE BIBLE. 113 

in what manner he might secure his brother Joseph from certain death, and at the 
same time answer their ends by getting him totally removed. As the caravan ap- 
proached, he urged the iniquity of being instrumental to the destruction of their own 

the Ishmaelites from Gdead conducting a caravan loaded with the spices of India, the balsam and myrrh 
of Hadramaut ; and in the regular course of their traffic proceeding to Egypt for a market. The date of 
this transaction is more than seventeen centuries before the Christian era, and notwithstanding its anti- 
quity, it has all the genuine features of a caravan crossing the Desert at the present hour." (Commerce 
and Navigation of the Ancients, vol. ii., p. 262.) We cannot at this moment enter into the question, whicr 
Dr. Vincent assumes, that the Arabians had already become the medium of communication between India 
and Egypt. As the subject divides itself into two parts, the commerce of the Arabians and that of the 
Egyptians, we postpone the former, and confine ourselves to a few remarks on the latter. Dr. Vincent 
calls the Egyptians, with great propriety, the Chinese of antiquity; and the analogy between the two peo- 
ple might form a subject for very interesting discussion. In the present text we see a caravan of foreign- 
ers proceeding to Egypt, their camels laden with articles of luxury ; whence it is an obvious inference that 
Egypt had then become what it is always recorded to have been, the centre ol a most extensive land com- 
merce : — the great emporium to which the merchants brought gold, ivory, and slaves from Ethiopia, incense 
fro.n Arabia, spices from India, and wine from Phoenicia and Greece : for which Egypt gave in exchange its 
corn, its manufactures of fine lmen, its robes, and its carpets. In after-times, the merchants of the west, 
of Greece and Rome, resorted to Egypt for its own products, and for the goods brought thither by the ori- 
ental merchants. But none of this was done by Egyptians themselves. We never, either in ancient or 
modern times, read of Egyptian caravans. This doubtless arose in a great degree from the aversion which 
(in common with all people who observe a certain diet and mode of life prescribed by religion) they enter- 
tained to any intercourse with strangers, and which reminds us continually of the restrictive policy of the 
Japanese in some respects, and of the religious prejud ces of Hindoos and strict Mohammedans. Thus, it 
was a maxim among the Egyptians not to leave their own country, and we have ample evidence that they 
rarely d,d so, except in attendance upon the wars and expeditions of their sovereigns, even when their re- 
strictive policy and peculiar customs became relaxed under the Greek and Roman rulers of the country. 
"They waited," says Goguet, after Strabo, " till other nations brought them the things they stood in need 
of, and they did this with the more tranquillity, as the great fertility of their country in those times left 
them few things to desire. It is not at all surprising that a people of such principles did not apply them- 
selves to navigation until very late." Besides, the Egyptians had a religious aversion to the sea, and con- 
sidered all those as impious and degraded who embarked upon it. The sea was, in their view, an emblem 
of the evil being (Typhon), the implacable enemy of Osiris ; and the aversion of the priests in particular 
was so strong, that they carefully kept mariners at a distance, even when the rest of the nation began to 
pay some attention to sea-affairs. But besides their religious hatred to the sea, and political aversion to 
strangers, other causes concurred in preventing the cultivation of maritime commerce by the Egyptians. 
The country produces no wood suitable for the construction of vessels. Therefore, when the later Egyp- 
tians and the Greek sovereigns began to attend to navigation, they could not fit out a fleet till they had ob- 
tained a command over the forests of Phoenicia, which gave occasion to bloody wars between the Ptolemies 
and the Seleucida) for the possession of those countries. The unhealthiness of the Egyptian coast, and 
the paucity of good harbors, may also be numbered among the circumstances which operated, with others, 
in preventing attention to maritime affairs. Moreover, all the nations who in those times traded in the 
Mediterranean were also pirates, who made it a particular branch of their business to kidnap men from the 
coasts; and it was therefore natural that a people who had no vessels with which to oppose them or re- 
taliate upon them, should allow them no pretence to land upon their shores. 

The indifference of the Egyptians to foreign commerce is demonstrated by the fact that they abandoned 
the navigation of the Red sea to whatever people cared to exercise it. They allowed the Phoenicians, the 
Edomites, the Jews, the Syrians, successively, to have fleets there and maritime stations on its shores. It 
was not until toward the termination of the national independence that the sovereigns of Egypt began to 
turn their attention to such matters. The parts of Lower Egypt were ultimately opened to the Phoenicians 
and Greeks, by Psarnmeticus, about 658 years B. C. His son, Necho, for the purpose of facilitating com- 
merce, attempted to unite the Mediterranean and Red sea, by means of a canal lrom the Nile ; but desisted 
after having lost 100,000 workmen. This work was completed by the Persians, but turned out to be of little 
practical benefit, either from the failure of the eastern channel of the Nile, or from being choked by the 
sands drifted from the desert. Failing in this project, Necho contrived to pay great attention to navigation. 
He caused ships to be built both on the Mediterranean and Red sea, and interested himself in maritime 
discovery, with a view to the extension of the commercial relations of Egypt. He sent on a voyage of 
discovery those Phoenician mariners who effected the famous circumnavigation of Africa, sailing from the 
Red sea, and, after doubling the Cape of Good Hope, returning by the Mediterranean. The maritime powei 
of Egypt increased thenceforward, the clearest proof of which may be found in the fact, that in the reign 
of Necho's grandson, Apries, the Egyptian fleet ventured to give battle, and actually defeated so experi- 
enced a naval power as that of the Phoenicians. The race of sailors which arose were, however, consid- 
ered as the lowest and most impure of the castes into which the Egyptian people were divided. In the 
next reign, that of Arnasis, the sacred Nile was at last opened to the foreign merchants. Naucratis, a city 
of Lower Egypt, on the Canopean arm of the Nile, near the site afterward occupied by Alexandria, was 
assigned to such Greek traders as chose to settle in Egypt. The commercial states of Greece were also 
permitted to found temples or sanctuaries, in certain places, for the accommodation of their travelling 
merchants, and which might also serve as staples and marts for the merchandise which they should send 
into Egypt. This concession was found to have a most favorable operation upon the piosperity of Egypt, 
and in its ultimate consequences combined with other causes in working a great change in the character 
and habits of the population, which thenceforward became progressively modified by an infusion of Greek 
manners and ideas. Such concessions were not in the first instance made without limitations. • The Greeks 
were obliged to enter the Canopean branch of the Nile, and were required to land at Naucratis. If by any 
accident a ship entered at any other mouth of the river it was detained, and the captain was obliged to 
swear that he had been compelled to enter against his will. He was then compelled to sail back for Nau- 
cratis ; and if this was prevented by the w T inds, he was required to discharge his cargo, and to send it 
round the Delta (more inland) in the small vessels in which the Egyptians navigated the Nile This re- 
striction must have ceased soon after, when the country was subdued by the Persians, and all the mouths 
of the Nile were equally thrown open. Its subjection to the Persians does not seem to have materially in- 
terfered with the growing maritime commerce of Egypt. But Herodotus, who was there in this period 
remarks on the characteristic singularity which the Egyptians had carried into their marine and traded 
Their ships were built and armed after a fashion quite different from that observed by other nations and 
t ir rigging and cordage were arranged in a manner that appeared very singular and fantastic to the Greek*. 

8 



114 AN ILLUSTRATED 

brother, by which they would contract an eternal stain of guilt. He therefore ad- 
vised them to sell him to the Ishmaelites, by which means they would not only save 
his life, but likewise promote their own interest. This proposal being universally 
approved of, Joseph was taken out of the pit, and sold to the merchants for twenty 
pieces of silver ; and the merchants, on their arrival in Egypt, sold him again to 
Potiphar, one of the king's chief officers, and captain of his guards. 

Reuben, who was absent while this circumstance happened, came soon after to the 
pit, in order to assist his brother in making his escape ; but, astonished at not finding 
him there, he ran hastily to his brethren, rent his clothes, and upbraided himself as 
the cause of his being lost : " The child," said he, " is not, and whither shall I go ?" 
In short, he bewailed himself to such a degree, that his brethren, in order to mitigate 
his grief, told him in what manner they had disposed of him; upon which Reuben, 
finding it impossible now to recover him, joined with the rest, in forming a tale for 
their father which might take from them all suspicion of their being instrumental to 
the loss of his beloved Joseph. 

To effect this purpose, they killed a kid, and dipping Joseph's coat into the blood, 
took it to their father, telling him they had found it in the field, and were fearful it 
was their brother's. " This," said they, " have we found; know now whether it be 
thy son's coat, or no." 

The good old patriarch no sooner saw the coat, than he was convinced to whom it 
belonged, and not suspecting that any human hand could be guilty of such an unnat- 
ural cruelty as to murder <him, concluded that he had been unhappily devoured by 
some wild beast. This loss was the most severe he had ever sustained. When his 
beloved Rachel died, it was in a natural way ; but Joseph (according to his present 
apprehension) is, by a savage animal, barbarously torn in pieces before his time. His 
grief, therefore, knew no bounds; he rent his clothes, put on sackcloth, and mourned 
for his beloved son many days : nay, so excessive was his affliction, that when his 
children in general endeavored to comfort him, it availed nothing, and all the answer 
he made them was, that he could only cease to mourn when he should follow him in 
the path of mortality.* 

In conformity to the sacred historian, we must here make a short digression from 
the farther transactions of Joseph, in order to admit some occurrences which are ma- 
terially connected with the history, and, therefore, must not be suffered to pass un- 
noticed.f 

Some time before Joseph was sold into Egypt, Judah (his father's son by Leah), 
who had been the means of saving his brother's life, married a Canaanitish woman, 
named Shuah, by whom he had three sons, viz., Er, Onan, and Shelah. 

In process of time, when Er, his eldest son, grew up to years of maturity, he took 
him a wife whose name was Tamar ; but Er, being naturally of a very wicked dis- 
position, the Almighty was pleased to cut him off before he had any children by his 
wife. In consequence of this Judah (agreeably to the custom of the country) advised 
Onan, his second son, to marry his brother's widow in order to preserve the succession 
of his family. Onan seemingly obeyed his father's orders, but not brooking the 
thoughts that any of his children, should inherit his brother's name (which must have 
been the case hacl Tamar borne him any) he took a very wicked method of avoiding 

After all, the Egyptians were not themselves a people addicted to maritime commerce. The Greek rulers 
of Egypt indeed changed the entire system of Egyptian trade, and the new capital, Alexandria, became the 
first mart of the world, while the ancient inland capitals, which had arisen under the former system, sunk 
into insignificance. But it was the Greeks of Egypt, not the Egyptians, who did this. " They became,' - 
says Dr. Vincent, "the carriers of the Mediterranean, as well as the agents, factors, and importers of ori- 
ental produce : and so wise was the new policy, and so deep had it taken root, that the Romans, upon the 
subjection of Egypt, found it more expedient to leave Alexandria in possession of its privileges, than to 
alter the course of trade, or occupy it themselves." (The facts combined in this sketch of Egyptian trade, 
&c, have been drawn from the works of Vincent, Heeren, Reynier, Goguet, Rennel, and Hales.) 

* What an affecting idea is here conveyed to the mind of the reader ! The hoary patriarch rends his 
clothes, covers nis aged body with sackcloth, and refuses to be comforted. Thus Achilles in Homer ex- 
presses his grief, on receiving the news of Patroclus' death. 

" With furious hands he spread 

The scorching ashes on his graceful head ; 
His purple garments, and his golden hairs, 
Those he deforms with dust, and these with tears."— Pope. 

t Though the past and following events seem to be connected by the sacred writer, yet the marriage of 
J'idah certainly took place long before Joseph was sold into Egypt ; and, in all probability, a short time after 
Jacob's return from his uncle Laban. 



HISTORY OF THE BIBLE. 115 

it for which offence he was (as his brother had been before him) punished with sudden 
death. 

Shelah, the third son, being as yet too young for marriage, Judah desired his 
daughter-in-law Tamar to retire to her father's house, and there remain a widow, till 
his son became a proper age, at which time he would make him her husband. 

Tamar obeyed her father-in-law's commands, and waited till Shelah was come to 
man's estate; but finding no signs of his intending to fulfil his promise, she deter- 
mined on revenge for her disappointment, which she effected by the following strat- 
agem. 

Shuah, Judah's wife, had been some time dead, and as soon as the usual time ol 
mourning was expired, he went, accompanied by a particular friend, to Timnath, in 
order to participate of the accustomed amusements of sheep-shearing. 

Tamar, having received previous intelligence of his intended excursion, and the 
time of his going, threw off her widow's habit ; and dressing herself like a courtesan, 
she threw a veil* over her face, and then placed herself between two ways through 
one of which she knew Judah must necessarily pass Li his road to Timnath. 

As soon as Judah saw her he took her to be what she appeared, and accordingly, 
in a very familiar manner, paid his addresses to her. Previous, however, to any far- 
ther intimacy, she insisted upon having some reward for her compliance, which he 
readily agreed to, and promised to send her a kid; but she having a farther design 
upon him, demanded a pledge for the performance of his promise, which was, his 
signet,! his bracelet, and his staff. Judah readily complying with this request, they 
retired together, the consequence of which was that Tamar soon after proved with 
child. 

Agreeably to the promise made by Judah to Tamar, previous to their intercourse, 
the former sent his friend Hiiah (for that was his name) with a kid to redeem hi3 
pledge ; but when he came to the place the woman was gone, nor could he, upon the 
strictest inquiry, learn that any such person as he described had been ever there. 
This circumstance greatly perplexed Judah, who, upon cool reflection, thought it 
most prudent to let her go with the pledges, fearing, if he should make farther search 
after her, it might injure his reputation. 

About three months after this Judah received intelligence that his daughter-in-law 
had played the harlot, and that she was certainly with child. Enraged at nor incon- 
tinence, he ordered her to be brought forth, and, according to the laws of the country,, 
publicly bumt4 

Tamar, instead of being alarmed at this dreadful sentence pronounced against her,, 
only sent the pledges to Judah, and with them this message : " That the man to< 
whom those belonged was the very person by whom she was with child." 

Judah, struck with confusion at the sight of the pledge he so well knew, and re- 
flecting on the injury he had done Tamar in not fulnllino- the promise of giving her 
his son in marriage, he acknowledged her to be less culpable in the whole affair than 
himself. " She hath," said he, " been more righteous than I."|| Tamar's ends were 
answered in this stratagem, for Judah immediately took her home to his house, but 
never after had any intercourse with her. 

When the time of Tamar's delivery came, she was brought to bed of twins, whose 
births were attended with these singular circumstances. One of them having put 

* That veils were not peculiar to harlots, Dut worn by the most modest women in those times, there is 
not the least doubt: yet as harlots were not then allowed to enter into cities, they usually sat in the 
public ways, and covered their faces with a veil, in order to conceal their infamy ; and some assert that the 
veils they wore differed from those used by modest women. Tamar assumed that character, most probably, 
to engage Shelah, who was her betrothed husband, and who she might expect would come with his father ; 
but, being disappointed of him, she gratified Judah, in order to be again taken into the family. 

t The word here translated a signet should have been a ring, which ornaments were then worn according 
to their different ranks. At that time there could be no occasion for signets, it being most probable that 
writing was not then known. By the word bracelets is generally understood a girdle of twisted silk, which 
either hung from the neck, or was fastened round the waist somewhat in the form of a child's sash. 

X It may appear strange that Judah should have such authority as to order this punishment to be inflicted 
on his daughter-in-law Tamar. But it is to be observed that the ancients supposed every man to be judge or 
chief magistrate in his own family ; so that, though Tamar was a Canaanite, yet, as she married into Ju- 
dah's family, and brought disgrace upon it, she necessarily lay under the cognizance of him, who may be 
supposed, from what followed, to have suspended the sentence, till he had made farther inquiry into the 
nature of her offence. 

H He does not say Tamar was more holy or chaste, but more righteous or just ; that is, Judah, not keep- 
ing his promise in marrying her to Shelah, provoked her to iay this trap for him, resolving since he woufd 
not let her have children by Shelah, she would have them by him. Thus, though she may be deemed more 
wicked in the sight of God, she appeareth more just in the opinion of Judah. 



116 . AN ILLUSTRATED 

forth his hand, the midwife immediately tied around it a scarlet thread, in order to 
distinguish him as the first-born; but the child having withdrawn its hand, the other 
made its way, and came first into the world. This occasioned his name to be called 
Pharez, which signifies "breaking forth:" the other was called Zarah, which im- 
plies " he ariseth," alluding to the sign he gave of his coming, by putting forth his 
hand. 

What farther circumstances occurred, after this, relative to Tamar, we are not in- 
formed ; but it is reasonable to suppose that she continued the remainder of her life 
in the house of Judah, and that she lived the whole time in a state of widowhood. 

Having, with the sacred historian, mentioned the before-mentioned particulars 
relative to Judah and his family, we shall, in like manner, now resume the history 
of Joseph, and relate the various adventures and enterprises that befell him during his 
residence in Egypt. 

From the time that Joseph had first admission into Potiphar's family, he conducted 
himself with the greatest diligence and fidelity. By his faithful services he so ob- 
tained the favor of his master, that, after some time, he not only dismissed him from 
every laborious employment, but made him superintendent ot his whole property, 
and committed the charge of his house solely to his care and direction. 

Joseph being then appointed principal manager of his master's affairs, both within 
doors and without, the Lord was pleased to bestow a blessing on the house of the 
Egyptian ; who, by means of Joseph, flourished exceedingly, and being sensible of 
the cause of his very singular success, daily increased in his good offices toward his 
faithful servant. 

Thus circumstanced, Joseph had reason to hope for a comfortable life, though sold 
to slavery ; and to expect, in time, his liberty, as a reward for his truth and fidelity. 
But it pleased the Almighty farther to exercise his faith and patience, in order to 
prepare him for a still brighter display of his grace and goodness toward his chosen 
people. 

Joseph was now about twenty-seven years of age, of a comely form, beautiful com- 
plexion, and Avinning deportment. These united charms not only engaged the atten- 
tion, but also excited the love of his master's wife, who, when all tacit tokens to draw 
the youth into an indulgence of her unlawful flame failed, was so fired by her eager 
passion, that she broke through every rule of decency, and, in plain terms, courted 
him to her bed. But how great was her surprise when, instead of a ready compli- 
ance, as she probably expected, she found herself not only denied, but likewise 
severely reprimanded for her dissolute and illegal passion ! " Behold," said he, "my 
master wotteth not what is with me in the house, and he hath committed all that 
he hath to my hand. There is none greater in this house than I ; neither hath he 
kept back anything from me, but thee, because thou art his wife: how then can I 
do this great wickedness, and sin against God?"* 

But this repulse, sufficient to have filled with shame a mind not entirely lost to 
honor and virtue, had no effect on this lewd woman, who determined still, if possible, 
to obtain her ends. After making several other fruitless attempts, at length a favorable 
opportunity offered for accomplishing her wishes. It happened one day that Poti- 
phar was engaged abroad on some particular business, and all the servants, except 
Toseph, were employed about their work in the adjoining fields. In the course of 
the day (having properly prepared herself for the purpose) Joseph's mistress called 
him to her apartment, which he had no sooner entered than she addressed herself to 
him in a language calculated to steal the soul from virtue, and melt the coldest con- 
tinence into the warmest desires. But Joseph's integrity was not to be shaken. 
Though her arguments were enforced with all the blandishments of art, they made 

* This answer was truly noble, and is highly worthy of imitation : it speaks a mind whose passions are in 
subjection to the ruling principle of reason and conscience ; a mind that had the most delicate sentiments 
of honor, and the most lively impressions of religion. His honest heart startles at the thought, of commit- 
ting so foul a crime as adultery ; and the ingratitude and breach of trust with which it would have been 
accompanied in him, present it to his mind in the blackest colors ; so that these virtuous sentiments con- 
curring with his awful reverence of the Supreme Being, who beholds and judges all the actions of the sons 
of men, enabled him to repel this violent assault with the utmost horror and indignation. This is an ex- 
ample of the greatest probity and inflexible integrity ; an example worthy of the highest commendation. 
Joseph was then a servant in a strange country: he was tempted by an imperious woman : if he complied, 
ne would be sure of concealment and rewards ; he would be sure to enjoy his place, and be advanced ; if 
he resisted, he must expect to be accused and treated as a criminal, be deprived of his place, of his liberty, 
of his fame, and perhaps of his life too. These are weighty considerations ; but he prefers chains, ignominy, 
and even death itself, to the crime of committing so heinous an action, and sinning against God. 



HISTORY OF THE BIBLE. 



117 




118 AN ILLUSTRATED 

not the least impression on him. On the contrary, he again expostulated with her 
un the heinousness of the crime, begging her not to desire him to commit an act 
which must be destructive to him and disgraceful to her. But all his reasonings were 
of none effect: instead of her passion being allayed it was farther inflamed, and at 
length, breaking through all decency, she caught him by his cloak, and attempted to 
compel him to compliance. He struggled with his mistress for some time, and find- 
ing he had no other way of escaping, he slipped himself from his garment, which he 
left in her hand, and precipitately fled. 

Fired with resentment at the supposed indignity, and fearful of the disgrace that 
would attend the discovery of her shameful passion, she resolved to shield herself by 
laying a malicious accusation against Joseph. Accordingly, she began by making a 
most horrid outcry, which immediately brought in all the servants who were within 
hearing to her assistance. As soon as they entered the room she showed them Jo- 
seph's cloak, and at the same time thus vehemently exclaimed : " See," said she, 
" he hath brought in a Hebrew unto us to mock us : he came in unto me to lie with 
me." And farther to engage them in her cause when the affair should come to ex- 
amination, she craftily added: "And I cried with a loud voice, and when he heard 
it, he left his garment with me and fled." Having then prepared the servants to 
confirm her declaration, she laid the cloak by her, in order to produce it as an evi- 
dence against Joseph when his master should return. 

By the time Potiphar came home she had dressed up the story so well, and ex- 

Eressed the pretended indignity put upon her by the Hebrew* servant (as she called 
im) with such an air of resentment, that he made no doubt of the truth of her tale. 
The credulous husband, little suspecting his wife's treachery, was particularly pre- 
possessed with the circumstance of the cloak, and therefore, without making the 
least inquiry into the merits of the cause, immediately committed Joseph to the 
king's prison. 

Though the innocent Joseph was thus persecuted, in consequence of his base and 
treacherous mistress, and was thereby bereft both of friends and relations, yet he was 
not without that divine Friend who had hitherto protected him. He had not been 
long in prison before his virtuous and obliging deportment gained him the peculiar 
favor of the keeper, insomuch that he not only intrusted him with the management 
of the affairs belonging to the prison, but also with the custody of the prisoners 
themselves. 

Some time after Joseph's confinement, it happened that two persons of note (name- 
ly, the king's cup-bearer and his chief baker) Avere, for some offence or other,! com- 
mitted to the same prison, and being delivered to the care of Joseph, he attended 
them in person, and by that means an intimacy between them was soon established. 

Joseph, going one morning to their apartment, as he was accustomed to do, found 
them both in a very pensive and melancholy situation. On inquiring the cause of 
this sudden change, they told him that each had (the preceding night) a very extra- 
ordinary dream ; and that they were uneasy on account of being in a place where 
they could not have a person to interpret them. To allay their superstitious humor 
in trusting to diviners and soothsayers, Joseph told them that the interpretation of 
dreams did not depend upon rules of art ; but, if there was any certainty in them, it 
must proceed from a divine inspiration. Having said this, he desired that each would 
relate the particulars of what he had dreamed, and he would give them his opinion 
with respect to the interpretation. 

The cup-bearer told his dream first, the substance of which was as follows : " That 
in his sleep he fancied he saw a vine with three branches, which, all on a sudden, 
budded, then blossomed, and at length brought forth ripe grapes: that he held 
Pharaoh's cup in his hand, pressed the juice into the same, and gave it to the kin^, 
who, as usual, took it and drank." This dream Joseph interpreted thus: "The 
three branches," said he, " denote three days, within which Pharaoh will restore thee 
to thy place, and thou shalt, as usual, give him to drink, according to the duties of 

* She did not call Joseph by his own name, but that of the people to whom he belonged. This she did in 
order to increase her husband's rage against him, the Egyptians and Hebrews being, at this time, inveterate 
enemies to each other. 

t Some authors are of opinion, that the crime of which these men were accused was that of having em- 
bezzled tlie king's treasure ; but the Targum says, they had attempted to poison him. Whatever were their 
crimes, they must have been very great persons with respect to their birth ; for, according to Diociorus S ; c 
Q us, none but the sons of the chief priests were admitted into those offices. 



HISTORY OF THE BIBLE. 119 

thy office." He then told the cup-bearer that, if his interpretation proved true, he 
hoped he would, in his prosperity, remember him, and recommend his case to the 
king, since the truth was, he had been fraudulently taken from his own country, and 
thrown into prison, without having been guilty of the least offence. 

The baker, hearing so happy an interpretation of the cup-bearer's dream, was the 
more ready to relate his, which was to this effect: " That while, as he thought, he 
had on his head three wicker baskets, in the uppermost of which were several kinds 
of baked meats for the king's table, the birds came, and ate them out of the basket." 
The interpretation Joseph gave of this dream was, " that the three baskets (even as 
the three branches had done) signified three days ; but that, in the space of that 
time, the king, having inquired into his conduct, and found him guilty, would order 
him to be first beheaded, and afterward his body to be hanged on a gibbet, for the 
fowls of the air to devour his flesh."* 

As Joseph had foretold, so it came to pass ; for, three days after this, the cup- 
bearer was restored and the baker hanged. The cup-bearer, however, proved very 
ungrateful to Joseph, in not using the least endeavors to get his releasement, and he 
might probably have continued in prison the remainder of his life, had it not been 
for the following incident. 

When Joseph had been more than two years in prison, it happened that Pharaoh 
the king had in one night two very portentous dreams, which gave him the more 
uneasiness, because none of the Egyptian Magif (whom he consulted the next morn- 
ing) could give him the least explanation of their meaning. While the king was in 
this state of perplexity on account of his dreams, he received some agreeable intelli- 
gence from his cup-bearer, who, recollecting Joseph, told him that while he and the 
chief baker were under his majesty's displeasure in prison, each of them, in the 
same night, had a dream, which a young man, a Hebrew, then in prison with them, 
interpreted exactly, and as the events happened ; and that, in his opinion, he had a 
talent that way much superior to any that had been hitherto consulted. 

Pharaoh was so pleased with this intelligence, and so anxious to have his dreams 
explained, that 'he immediately despatched a messenger to the prison, with orders 
to bring Joseph before him. Accordingly, after having shaved himself, and put on 
his best attire, he left the prison, and being conducted to the palace, was immediately 
introduced to the king, who, after a short time, related to him his dreams as follows ■ 
" That, as he was walking on the banks of the river,! he saw seven fat kine come 
out of it, and feed on the meadow ; after which seven others, exceeding lean, and 
frightful to behold, came also to the river, and devoured the seven fat kine. That 
after this he dreamed again, and fancied he saw seven full ears of corn, proceeding 
all from the same stalk, which were, hi like manner with the kine, devoured by 
seven others that were blasted and withered." 

When the king had finished relating his dreams, Joseph (after giving him to un- 
derstand that it was by the assistance!! of God alone he was enabled to be an inter- 
preter of dreams) told him " that the seven kine and seven ears of corn signified the 

* It may appear strange that the sacred historian should mention the baker's being first beheaded, and af- 
terward hanged. But it is to be observed that this practice was common at that time. Hence Jeremiah 
says, " princes were hanged up by their hands," intimating that their heads had been previously cut off. 
See Lamentation v. 12. Also 1 Sam. xxxi. 9, 10. 

t The magicians, or interpreters of dreams, were, at that time, a regular body of people in Egypt, and 
always consulted with respect to their pretended knowledge of future events. Their method of interpre- 
tation was from an attentive consideration of the symbols or images that appeared in the dream. Thus, 
the best they could pretend was no more than conjecture ; but they always gave their answers to whatever 
questions they were asked in such ambiguous words that they could hardly be detected. 

t The river here mentioned was the Nile, so much celebrated in ancient history. This river has its rise 
:n Numidia, and after running many miles northward through a country scorched with the violent heat of 
the sun, it enters Upper Egypt with great force, and passes over a cataract or broken rock. Hence it 
continues its course still north, and receiving the addition of many other rivers, it falls over another cat- 
aract, and then continues its course to the Lower Egypt as far as Grand Cairo, after which it divides itself 
into three branches, in the form of the Greek letter A, and then empties itself into the Mediterranean sea. 
Once every year it overflows the greater part of Lower Egypt, and from that proceeds either scarcity or 
plenty. If the water rises too high, scarcity ensues, because it lies too long on the ground ; and if too low, 
then there is not a sufficiency to fertilize the soil. 

II The answer Joseph gave the king when he first asked him to interpret his dreams was exceeding mod- 
est, and much of the same nature with that given by Daniel to King Neouchadnezzar. See Daniel ii. 28, 
29. He elevates the monarch's mind to the first cause of the dreams which so troubled him, and engages 
his attention by making him hope he should give him an answer, of which God himself was the author: 
" It. is not," says he, " in me ; God shall give Pharaoh an answer of peace." Which was as much as to say, 
" 1 have no more skill than those already consulted ; from God alone the interpretation must proceed ; and 
he. I trust, will give a favorable one to your dreams." 



120 AN ILLUSTRATED 

same thing, ami the repetition of the dream only denoted the certainty of the event; 
that, therefore, as the lean kine seemed to eat up the fat, and the withered ears of 
corn to consume the full and flourishing ; so, after seven years of great plenty, other 
seven years of extreme famine would succeed, insomuch that the remembrance of 
plenty would be lost throughout the land of Egypt." 

After Joseph had thus interpreted the king's dreams, he advised him to improve 
the hints given in them, by appointing some wise and prudent person over his whole 
kino-dom, who should take care to build granaries and appoint officers under him in 
every province, and that these officers should collect and lay up a fifth part of each 
plentiful year's produce, that a proper supply might be had during the succeeding 
years of famine. 

This careful and prudent advice was highly approved of by the king, who, struck 
with the extraordinary foresight and sagacity of Joseph, did not long hesitate in fix- 
mo- on the person thus recommended; for, turning first to his subjects, and then to 
Josenh, he thus respectively addressed them : " Can we," says he, " find such a one 
as this is ? a man in whom the Spirit of God is. Forasmuch as God has showed 
thee all this, there is none so discreet and wise as thou art : thou shalt be over my 
house ; and according to thy word shall all my people be ruled: only in the throne 
will I be greater than thou." 

Having said this, Pharaoh appointed Joseph his deputy over the land of Egypt, 
and immediately invested him with the ensigns of that high station. He took the 
ring from his own finger, and put it on Joseph's ; caused him to be clothed in a robe 
of fine linen, and put a golden chain about his neck. He ordered him to ride in the 
chariot next to his ; and that wherever he went heralds should go before, to give 
notice of his coming to the people, who should show their subjection to him by bend- 
ing the knee as he passed. 

Pharaoh having thus bestowed on Joseph the greatest power and highest honors, 
in order to attach him more strongly to his interest, and make him forget the very 
thoughts of ever returning to his own country, changed his name from Joseph to 
Zaphnath-paaneah ;* soon after which he procured him an honorable alliance, by 
marriage, with Asenath, the daughter of Potipherah, priest, or prince of On.f 

Joseph's prediction began now to be fulfilled; and the plenteous years having 
commenced, he entered upon the duties of the high .office Avith which he had been 
invested. He made a progress ihroughout the whole kingdom, built granaries in all 
the principal places, and appointed proper officers to collect and lay up the stipulated 
quantity of provisions. The same method he invariably pursued every season of the 
fruitful vears, till at length he had amassed such quantities of corn as even to exceed 
computation. 

During the seven years of plenty, Joseph had two sons by his wife Asenath, the 
first of whom he called Manasseh, iniimating that God had made him forget all his 
toils; and the other he called Ephraim, because he had made him fruitful in the 
land of his affliction. 

The seven years of plenty being expired, those of dearth commenced, according to 
Joseph's prediction, and the famine was not only spread throughout the land of 
Egypt, but also the neighboring countries. But, through Joseph's provident care, 
under the blessing of Divine Providence, Egypt was so well furnished with provisions, 
as not only to supply its own inhabitants, but also foreigners, with bread and other 
necessaries of life. The king referred all who applied to him for these articles, to 
Joseph, who opened the storehouses, and sold to the Egyptians and others, in such 
quantities, and at such rates, as seemed to him most just and equitable. 

The famine having penetrated as far as the land of Canaan, and particularly affected 
that part of the country where Jacob resided, he, hearing there was corn to be bought 
in Egypt, sent ten of his sons thither for that purpose. On their arrival they were 

* The generality of interpreters are of opinion, that this is a Coptic word, and implies arcvealer of secrets, 
alluding to Joseph's having interpreted Pharaoh's dreams. It was customary, at this time, for princes to 
give foreigners a new name, to denote their naturalization, to take away all invidious distinction, and de- 
clare them worthy of their most intimate favor and protection. 

t On was a famous city in Egypt, situated between the Nile and the Arabian gulf, about twenty miles 
from Memphis, the metropolis of the kingdom. Here was celebrated an annual festival, in honor of the 
sun, from which it was afterward called Heliopolis. The word we translate piiest may signify one who 
ministers at the altar, or one who governs in civil affairs : priests were anciently the chief men ol the 
kingdom ; for kings themselves were priests. 



HISTORY OF THE BIBLE. 121 

directed to apply to Joseph for an order, whom they no sooner approached, than 
they bowed themselves before him,* as a token of reverence to his dignified office. 

Joseph, at first sight, knew his brethren, but did not choose, at present, to make 
himself known to them, intending to take this opportunity of punishing them for the 
ill-treatment he had received at their hands. The better to effect his purpose, in- 
stead of speaking to them himself, he appointed an interpreter, who, by his directions, 
with a severe look and angry tone of voice, asked them, whence they came. 
They answered, " From the land of Canaan to buy provisions ;" upon which he 
charged them with being spies, who came thither for no other purpose but to dis- 
cover the weakness of the country. They replied, that they came with no other 
intent than purely to buy corn for their numerous family ; and that they were all the 
sons of one man,f who once, indeed, had twelve, but that the youngest was left at 
home, and the next to him was dead. 

But. Joseph still insisted they were spies, and, to put their honesty to the test, 
made this proposition: "That, since, as they said, they had a younger brother at 
home, some one of them should be despatched to bring him, while the rest should 
be kept in confinement till his arrival; and if they did not assent to this he should 
consider them in no other light than that of spies and enemies." Having said this, 
he ordered them all to prison, there to remain till they should give a proper answer 
to the matter proposed. 

On the third day of their confinement, Joseph sent for thern again, and, showing a 
more pleasant countenance than he had yet done, told them, by means of his inter- 
preter, that as himself feared God, and was desirous of acting justly by them, he was 
unwilling that their family should want provision, or that they themselves should 
suffer, if innocent. He therefore proposed, " That one of them should be confined 
as a hostage for the rest, while they returned with corn for the family; and that, 
when they came again, and brought their youngest brother with them, the one con- 
fined should be immediately released, and all of them considered as men of honesty 
and integrity." 

Being reduced to a state of extremity, and knowing it was in vain to remonstrate 
with one, under whose immediate power they were, they unanimously, though no 
doubt with reluctance, agreed to this proposal. The interpreter was at this time 
absent, and, supposing no one else understood their language, they, imagining their 
present distressed situation was a punishment for their cruel treatment of their 
brother, began, in Joseph's presence, to condemn each other for their barbarous con- 
duct. "Justly," said they, " do we now suffer for our cruelty to our brother, to 
whom Ave refused mercy, though he begged it in the anguish of his soul ; therefore 
God is just in sending upon us this distress." Reuben, who was not so culpable as 
the rest, told them, that all this mischief might have been prevented had they 
listened to his counsel, and not acted so inhumanly to their innocent brother, for 
whose sake it was no more than what they might expect, that vengeance, at one 
time or other, would certainly overtake them. 

Though Joseph could counterfeit the stranger in his looks, his mem, and his voice, 
yet he still retained the brother in his heart. The confusion and distress of his 
brethren awakened all his fraternal tenderness, and he was obliged to withdraw from 
their presence to give a vent to his passions. In a short time, however, he returned, 
and, after commanding Simeon^: to be bound in their presence, he sent him to prison. 
Having done this, he set all the rest at liberty, and ordered the officer who distributed 
the corn, to supply them with what they wanted, and, at the same time, unknown to 
them, to put each man's money into the mouth of his sack. 

« This manner of salutation was common in their own country, but not in use among the Egyptians : a 
sufficient proof that Jacob's family had little or no acquaintance with the inhabitants of the neighboring 
kingdoms. But by using the customary form of their family, they fulfilled the dreams of Joseph (as far as 
they had any relation to themselves) and no doubt brought those dreams to Joseph's remembrance. 

t This part of their answer was certainly very pertinent, as it was not probable that a father would have 
sent his sons, and much less all of them, in one company, upon so dangerous an expedition : nor, that ono 
particular person, or family, would have formed a design against so capital a kingdom as that of Egypt. 

X The Jewish Rahbies say, that Joseph determined to retain Simeon rather than any other, because it was 
he who threw him into the pit. Tins tradition is far from being improbable. It is certain that neuben was 
desirous of saving Joseph, and Judah inclined to favor him ; so that ii Simeon had joined vviih them, their 
authority might have prevailed over the rest to save him. We may add to this, that Simeon was a violent 
man. as is evident from his barbarous treatment of the Shechemites ; and that Joseph might think propej 
to detain him, as it would least afflict his father. 



122 AN ILLUSTRATED 

These orders being punctually obeyed, they set out for Canaan, and at the close of 
their first day's journey, met with a circumstance they little expected. One of them 
opening his sack to give his ass provender, observed his money in the mouth of it, 
which, on examination, appeared to be the case with all the rest. This unexpected 
event gave them great uneasiness, and, looking confusedly at each other, they ex- 
claimed, " What is this God hath done unto us ?" They imagined it to be a plot" con- 
certed by the viceroy of Egypt, ar :1 that he intended, on their return, to make them 
slaves, by accusing them of theft. 

Prosecuting their journey, they at length arrived at the habitation of their vene- 
rable parent, to whom they related all the particulars of their journey into the land 
of Egypt. They informed him of the treatment they had received from the viceroy : 
that he had accused them of being spies, and that they had no method of clearing 
themselves, but by leaving Simeon bound in prison, as a pledge, till they should 
return with Benjamin, on which terms alone their innocence could be justified. 

The good old patriarch was sensibly affected at these melancholy tidings, and, in 
the affliction of his soul, thus complained: "That one way or other, he had been 
deprived of his children ; that Joseph was dead, Simeon was left in Egypt, and now 
they were going to take Benjamin from him likewise, which were things too heavy 
for him to bear." ' 

Reuben, finding his father thus unhappily circumstanced, in order to mitigate his 
affliction, told him he need not be apprehensive of any danger from the absence of 
Benjamin. He begged that he would put him under his protection, and at the same 
time assured him, that if he did not bring him safe back, he would readily agree to 
the loss of his own two sons for such defect. 

But this proposal had little weight with Jacob, and, instead of assuaging his grief, 
only contributed to augment it. Resolved, therefore, not to trust Benjamin with 
them, he answered Reuben as follows : " My son," said he, " shall not go down with 
you, for his brother is dead, and he is left alone ; if mischief befall him by the way in 
the which ye go, then shall ye bring down my gray hairs with sorrow to the grave."* 

In this state of doubt and perplexity did they spend their time, till the famine 
every day increasing, and their stock of provisions being nearly consumed, Jacob told 
his sons to go again into Egypt for a fresh supply ; but at the same time took no 
notice of their obligation to the viceroy to bring with them their youngest brother. 

Jacob's sons, knowing their departure without Benjamin would not only argue in 
them the greatest folly and rashness, but also expose them to the resentment of the 
viceroy, and, at the same time, thinking it impossible to obtain their father's consent, 
were reduced to the utmost dilemma. Reuben had already tried his efforts in vain ; 
Judah, therefore, now addressed him in more positive terms, urging at once the ab- 
solute and indispensable necessity of taking Benjamin with them, "as the viceroy 
had most solemnly declared they should not so much as see his face, if, on their re- 
turn, he was not with them." 

Jacob, being now put to his last shifts for the preservation of his favorite son Benja- 
min, knew not how to act, and, in the fulness of his soul, reproved his sons for having 
informed the viceroy they had a brother. In answer to this Judah told him, that 
what was said upon that "head proceeded from the simplicity of their hearts ; that 
he inquired so minutely into their circumstances and family, that they could not 
possibly avoid giving the information he required ; and added, that they had little 
suspicion of his making so singular a demand. 

Judah, finding his father waver a little in his resolution, repeated the necessity of 
their going again into Egypt, and pressed him to consent to give up their brother 
Benjamin, solemnly promising that, at the hazard of his own life, he would take care, 
and return him safe into his hands. " Send the lad," said he, "with me, and we will 
arise and go; that we may live, and not die, both we, and those, and also our little 
ones : I will be surety for him ; of my hand shalt thou require him : if I bring him 
not unto thee, and set him before thee, then let me bear the blame for ever." 

From the strong importunities of Judah, and a proper reflection on the necessity of 

* Nothing can be more tender and picturesque than these words of the venerable patriarch. Still affected 
with the remembrance of his beloved Rachel, he can not think of parting with Benjamin, the only remaining 
pledge of that love, now Joseph, as he supposes, is no more ; for, by her, he had only these two sons. We 
here seem, as it were, to behold the gray-headed venerable parent pleading with his sons ; the beloved 
Renjamin standing by his side ; impatient sorrow in their countenances, and, in his, all the feeling anxiriy 
of paternal love. 



HISTORY OF THE BIBLE. 123 

affairs, Jacob was at length induced to comply, and therefore delivered up to them 
his son Benjamin. But before their departure he advised them, since it must be so, 
to take a double quantity of money with them, lest there^should have been some 
mistake made in the other that was returned, and the price of what they had already 
bought demanded. He likewise told them to take some such presents as the country 
afforded, and what they imagined would be most acceptable to the viceroy. Having 
said this, he entreated Heaven for their safety, and then dismissed them with an 
aching heart, though fully resolved to acquiesce in God's good Providence, whatever 
might be the event. 

On their arrival in Egypt, they immediately went to the king's principal granaries, 
and presented themselves before Joseph, who, seeing their brother Benjamin with 
them, gave orders to his steward to conduct them to his house, where he designed 
they should that day dine with him. They now began to have disagreeable appre- 
hensions, fearing this might be a contrivance against them on account of the money 
which was returned in their sacks. They, therefore, before they entered the house, 
acquainted the steward with the whole affair; and, to demonstrate their honesty, 
told him, that besides the money which they found returned, they had brought more 
with them to buy a fresh quantity of provision. The steward, having been ]et into 
the secret, and perceiving the concern they were in, desired them not to make them- 
selves in the least uneasy. He told them, that what they found in their sacks they 
ought to look upon as a treasure sent from Heaven : he owned that he himself had 
fairly received their money, and gave them assurance that they would never hear 
more of it. To convince them that they might rely on what he said, he left them a 
short time, and then returned with their brother Simeon unbound: after which he 
acquainted them that they were that day to dine with his master; and, in the mean- 
time, showed them all the tokens of civility due to welcome guests. 

As the time was near at hand that Joseph was to come home to dinner, his 
brethren took care to have their present ready ; and, on his entering the apartment, 
they gave it him in the most humble and submissive manner. He saluted them 
with the greatest cordiality, and made anxious inquiry concerning the health and 
welfare of their aged father. To which they submissively replied : " Thy servant, 
our father, is in good health ; he is yet alive." 

Though Joseph addressed his brethren in general terms, his attention was prin- 
cipally fixed on his brother Benjamin, who was most near and dear to him. After 
inquiring of the rest if he was the youngest brother whom they had mentioned, 
without waiting for an answer, he saluted him in these words, " God be gracious 
unto thee, my son."* His passions were now raised to such a pitch, that, unable to 
contain the flood of tears that was ready to flow from his eyes, and fearing lest he 
should discover himself too soon, he retired into an adjoining apartment, and there 
gave a loose to his fraternal emotions. After a short time, having dried up his tears, 
and washed his face, that it might not appear he had wept, he returned to the com- 
pany, and gave immediate orders for the provision to be served up. 

In the room where the entertainment was provided were three tables; one for 
Joseph alone, on account of his dignity; another for his Egyptian guests, who would 
never eat with the Hebrews,! and a third for his brethren. 

These last were all placed in exact order according to their seniority, a circum- 
stance which greatly surprised them, for, not knowing their brother Joseph, they 
could not conceive by what means he had obtained so perfect a knowledge of their 
respective ages. 

During the entertainment Joseph behaved in the most courteous manner, not only 
to his brethren, but to the whole company. He sent from his own tabled messes to 
each of his brothers ; but with this difference, that the one sent to Benjamin was five 
times larger than any of the rest.|| This was another mystery they could not account 

* Joseph was the only brother of Benjamin by his mother Rachel. His calling him son, therefore, was only 
an appellation of courtesy used by superiors in saluting their inferiors, whom they styled sons, with respect 
to themselves, as fathers of the country. 

t The dislike which the Egyptians took to the Hebrews did not arise, as some have imagined, from the 
latter eating animal food, but from their low degree in life, being shepherds, an employment, which, though 
esteemed by the Hebrews, was despised by the Egyptians. 

t It was the custom among the ancients for all the provision to be placed on one table, and the master of 
the feast to distribute to every one his portion. 

J Joseph certainly did this not only to show his particular regard to Benjamin, but also to observe whether 
the rest would look upon their younger brother with the same envious eye as they had formerly done upou 



124 AN ILLUSTRATED 

for; however, they made themselves easy for the present, and enjoyed the repast 
which had been so bountifully prepared for them. 

The entertainment being over, Joseph's brethren took their leave, and made the 
necessary preparations for setting off, the next morning, to the land of Canaan, pleased 
with the thoughts of what had passed, and the satisfaction their aged parent would 
receive on their safe arrival. But Joseph had one more fright for them still in re- 
serve. He ordered his steward, when he filled their sacks with corn, to return their 
money (as he had done before) but into Benjamin's sack not only to put his money, 
but the silver cup likewise, out of which himself was accustomed to drink.* 

This being done, early the next morning they proceeded on their journey toward 
Canaan; but they had not got far when Joseph ordered his steward to pursue them, 
and upbraid them with ingratitude in having so basely requited his master's civility, 
as to steal away his cup. 

The steward did as he was commanded, and having overtaken them, accused them 
of 4heft. Conscious of their innocence, they were not in the least affected at the 
charge. As a test of their integrity they reminded the steward of their bringing back 
the money which they found in their sacks in their former journey ; and to obviate 
every suspicion of their being guilty of the accusation laid against them, they offered 
to stand search under the severest penalties: "With whomsoever of thy servants," 
said they, " it may be found, let him die, and we also will be my lord's bondmen. 

The steward took them at their word, but softened the penalty, by fixing it, thai 
the person on whom the cup should be found should be his servant, and the rest con- 
sidered as blameless. 

Impatient to prove their innocence, every one hastily unloaded his beast, and, as 
they opened their sacks, the steward searched them; when behold, to their great as- 
tonishment and surprise, the cup was found in the sack belonging to Benjamin. Jt 
was to no purpose for the poor youth to say anything in his defence : upon such a dem- 
onstration none would believe him. As they were all concerned in the disgrace, 
they rent their clothes, and, without attempting even to palliate the fact, loaded their 
asses, and, in a mournful manner, returned to the city. 

Joseph had remained at home in expectation of their return, and no sooner did they 
approach his presence than they immediately prostrated themselves before him. Jo- 
seph, without giving them time to speak a word in their defence, charged them with 
the fact, and reprimanded them for their folly in committing a theft, which it was 
totally out of their power to conceal. " What deed," says he, " is this ye have done ? 
Wot ye not, that such a man as I can certainly divine."f 

In the midst of a general horror, Judah, in a very humble tone, addressed himself 
to Joseph in words to this effect: "We have nothing to offer in our defence; God 
hath detected our iniquity, and we must remain slaves with him in whose sack the 
cup was found." But Joseph interrupted him by declaring, that he could by no means 
do such injustice ; for that he only who stole the cup should be his slave, while the 
rest, whenever they pleased, were at full liberty to return to their father. 

Judah, encouraged by finding the viceroy somewhat softened, presumed farther to 
address him, which he did in the most submissive and pathetic terms. He acquainted 
him with the whole case between them and their father, in relation to their bringing 
Benjamin into Egypt, to take away the suspicion of their being spies. He very feel- 
ingly described their fathers melancholy situation for the loss of his son Joseph ; the 
extreme fondness he had for his son Benjamin ; the difficulty they were under to pre- 
vail with him to trust him with them, insomuch that himself was forced to become 

himself. The custom of allotting the largest portion at the banquets of the ancients to any particular per- 
son, by way of preference, was practised in Homer's days, as appears from Agamemnon's speech to ldo- 
meneus : 

" For this in banquets when the generous bowls 

Restore our blood, and raise the warrior's souls, 

Though all the rest witli stated rules are bound, 

Unmixed, unmeasured, are thy goblets crowned." 
* Joseph ordered this cup to be privately put into Benjamin's sack, in order to make a farther trial of his 
brethren's temper, and to see whether, moved with envy, they would give up Benjamin, or endeavor to 
assist him in his danger. It is not likely (as some have thought) that he really designed to have made a 
pretence for detaining Benjamin; or that he could be ignorant of his father's warm affection to his 
youngest son. 

+ This was as much as to say, " You see by my office that I am one of the great ministers of state ; while 
the other diviners are preferred only from the college of priests. As I am, therefore, so superior to them- 
could you be insensible that it was in my power to divine, or detect your robbery ?" 



HISTORY OF THE BIBLE. 125 

security for his safe return ; and that, if he should go home without him, his father's 
life was so wrapped up in the child, that he would certainly die with grief. To pre- 
vent, therefore, so melancholy a scene, he offered himself as an equivalent lor his 
brother. " I pray thee," said he, " let thy servant abide, instead of the lad, a bond- 
man to my lord, and let the lad go up with his brethren ; for how shall I go up to my 
father, and the lad be not with me ?" 

This moving speech, and generous offer, so operated on the passions of Joseph, that 
he could no longer contain himself: the force of nature shook his frame, and obliged 
him to throw off all disguise. Ordering, therefore, the rest of the company to de- 
part, that he might discover himself with more affectionate freedom, they were no 
sooner gone, than he burst into a flood of tears, and, looking earnestly at his brethren, 
pathetically exclaimed, " I am Joseph ; doth my father yet live ?"* 

Conscious guilt, at the very name of that Joseph whom they had so unnaturally 
treated, struck them dumb, as they now dreaded the power he had of resenting the 
injuries they had done him. But brotherly love overcame resentment, and banished 
every desire of revenge. Joseph, observing their confusion, bid them, in the most 
endearing manner, approach nearer to him, when he assured them, that he was the 
very brother they had sold into Egypt, and though he had assumed the dignity be- 
coming his office, he still retained the tenderness of a brother. To remove all fur- 
ther apprehensions of danger, he told them, that their selling him into Egypt, was 
directed by an unforeseen Providence ; and that they had no reason to be angry with 
themselves for doing it, since they were no more than the instruments in God's hand 
to bring about what his wise purpose had determined. That himself had no reason 
to resent it, since, by that means, he had been advanced to the honor and dignity of 
being governer of all Egypt. And, lastly, that neither his father, nor any of hir fam- 
ily, ought to murmur at it, since God appointed this method for the preservation of 
their lives, t 

Having said this, he told them that there were yet five years of the famine to come, 
and therefore he would advise them to hasten home, and, as soon as possible, bring 
their father, together with all the family, into Egypt. As an inducement for them to 
leave their own country, he desired them, from him, to address their father to this 
effect : " that God had made him lord of all Egypt, and that therefore he must not 
defer coming ; for he Avould provide Goshen^ for the place of his habitation, and there 
would he carefully nourish not only him but all his family." He acknowledged that 
this relation must, of course, appear strange to his father ; but that he certainly would 
not doubt the testimony of so many eyewitnesses ; and above all, that he would not 
fail to believe what was told him by his favorite son Benjamin. He then threw him- 
self upon Benjamin's neck, kissed him, and wept for joy ; and having a little recov- 
ered himself, he treated all the rest with like tenderness. His brethren being thus 
convinced that a perfect reconciliation had taken place between them, took courage, 
and conversed with him in a manner very different to what they had done previous 
to this happy discovery. 

The rumor had reached the king that Joseph's brethren were come ; and it is a 
pleasing evidence of the esteem in which he was held, and the regard which he had 
conciliated, that a domestic incident which was calculated to be a satisfaction to him, 
was highly agreeable to Pharaoh and all his court. The monarch sent for him, and 
authorized him to express the kindest attentions toward them, and the utmost anxiety 
for their welfare. He, as well as Joseph, saw that it would be best for them to come 

* There is certainly a distinguished beauty in this interrogation ; and the transition is finely wrought. 
The soul of Joseph was so full of filial affection for his father, that, before he had finished his sentence, lie 
inquired after him, though but a short time before, they had told him he was alive. And how must such an 
abrupt declaration affect his brothers ! No wonder they were dumb for some time with astonishment, and 
unable to answer the question asked. 

t These passages point out to us the very noble and just ideas which Joseph entertained concerning tho 
providence of God : but, besides this, we may observe a peculiar generosity and tenderness of temper in 
this apology to his brethren, wherein he endeavors to remove every uneasy apprehension from their minds. 
Good hearts are always averse to giving pain ; the same benevolence of disposition which makes 
them zealous to diffuse happiness, makes them tender of inflicting a momentary smart. Joseph was 
unwilling that his brethren should feel any alloy to their satisfaction which the present event afforded ; 
and therefore he turned, as it were, from their view the verv thought and remembrance of their former 
unnatural behavior to him, and directed their attention to reflections which were equally comfortable and 
important. 

t This was the most fruitful part of all Lower Egypt, especially for pasturage ; and therefore the most 
commodious for those who were brought up shepherds and accustomed to a pastoral life. Besides this, it 
was very conveniently situated, being but a small distance from the city wheie Pharaoh kept his court. 



126 AN ILLUSTRATED 

lo Egypt, and ne nad tne consideration to direct that they should be well supplied 
with provisions on the way, and that they should be furnished with carts,* in which 
the aged Jacob, with the women and young children, might pass from Canaan to 
Egypt with more comfort, than by the more ordinary means of conveyance. 

[t is little to be wondered at that Joseph should very readily obey the king's com- 
mands. Accordingly, he furnished them. with a proper number of carts for bringing 
their family and substance, together with a sufficient quantity of provision for their 
journey as well home as back again. He sent his father a present, consisting of ten 
asses laden with the choicest dainties Egypt afforded. To his brethren he gave each 
changes of raiment, but to Benjamin he gave five changes, together with three hun- 
dred pieces of silver. Having done this, Joseph dismissed his brethren, giving them, 
at the same time, a strict charge that they should not fall out by the way.] 

Thus supplied, and thus circumstanced, the sons of Jacob, with hearts full of joy, 
prosecuted their journey to Canaan. As soon as their aged father saw them, his 
drooping spirits revived, more especially when he beheld his sons Benjamin and Sim- 
eon, whose return he had little expected. But when they informed him that his son 
Josepn was likewise alive, and described the great pomp ami splendor in which he 
lived, the good old patriarch was affected indeed; and, unable to bear so much good 
.news at once, fainted in their arms. 

When Jacob came again to himself, his sons showed him the presents sent by Jo- 
seph, together with the carts that were to carry him and his family into Egypt. The 
sight of these, with many particulars they related of their brother Joseph, revived 
his spirits ; his doubts and fears vanished, and, in an ecstacy of joy, he exclaimed, 
'* It is enough ! Joseph, my son, is yet alive : I will go and see him before I die." 

The necessary preparations being made, Jacob and his family left Hebron, and pro- 
ceeded on their journey toward Egypt. It might be supposed that the old man's 
anxiety to see so dear a son, and for whom he had so long mourned, would have made 
him proceed with the greatest expedition; but parental affection gave way to religious 
duties. Being desirous of making proper acknowledgments to God for the benefits 
already received, as well as to implore his farther protection, he stopped at Beersheba, 
and there offered up sacrifices to the Lord. The reasons of his choosing this spot on 
the present occasion were, because it was the place where Abraham and Isaac had 
lived so long: and at the same time it was in the way to Egypt, being the utmost 
boundary of Canaan toward the south. 

On the evening of the same day that Jacob had performed his religious duties at 
Beersheba, the Almighty appeared to him in a vision, bidding him not fear to go down 
into Egypt, since he would be with him and protect him, and in due time, bring his 
posterity out of it to take possession of the promised land. That as to himself, he 
should live near his beloved Joseph, die in his arms, and have his eyes closed by his 
hand.t 

* Carts.— The Egyptians had no chariots, except perhaps war chariots, suited to bear such a journey as 
this, and they would have been most unsuitable for the present purpose. Besides, the word for a chariot is 
different from that which is here employed, although a wheel-carriage of some kind or other is certainly 
indicated. To indicate that carriage, we have taken the word " cart," as preferable, upon the whole, to 
that of " wagon" — partly as being less definite. But it does not appear that the Egyptians had any carts, 
or any wheeled carriages save chariots of war, and light curricles for civil use. The Nile and the nume- 
rous canals offered such facilities for carriage and conveyance by water, that the use of carts and wagons 
does not appear to have been thought of. Carts are indeed represented in the paintings and sculptures of 
that ancient country; but not as being in use among the Egyptians themselves, but by a people witn 
whom they are at war, apparently a nomade people of Asia, ana who are represented as escaping in their 
carts. Now, we infer, that as the Egyptians had no carts of their own, those which were sent for Jacob 
were such as they had either taken in war from a people by whom they were uied, or had been left behind 
by the intrusive shepherd-race. As having been used by a pastoral people, they would seem to the king 
particularly suitable for the removal of a pastoral family. In connexion with preceding statements, and 
vvith the conjecture just offered, it deserves to be noticed that the next instance of carts which occurs in 
the scriptural history is found among the Philistines. 1 Samuel vi. 7. The first o f our engravings repie- 
sents the only kind of wheel-carriage now used in Syria, and that chiefly for agricultural purposes. The 
second represents the carts of the Tartar nomades of Central Asia, whose usages offer many remarkable 
resemblances to those of the patriarchs and the early pastoral races with which early Bible history makes 
ns acquainted. 

t Joseph was no stranger to the tempers of his brethren, and therefore thought p. oper to reprove them 
in this gentle manner. Probably he suspected they might accuse each othp/with the cruelty they had 
exercised toward him, or throw envious reflections on Benjamin, because le had been eminently dis- 
tinguished above the rest , x 

t It must certainly have given great consolation to good old Jacob to 5md, from the promise of God, that 
Joseph was to attend him on his death-bed, and to close those eyes tha> had often assisted him in contem- 
olatmg the beauties of nature. The custom of closing the eyes of peisuns departs » is verv ancient, and 
t.hey were usually the nearest and dearest friends who performed his 'a^t flice 



HISTORY OF THE BIBLE 



127 




Modern Syrian Carts, of ancient form 




Tarts of the Tartar Nomades. 



128 AN ILLUSTKATED 

Encouraged by this divine promise, Jacob left Beersheba, and cheerfully pursued 
his journey toward Egypt, his sons taking with them their children and wives in the 
carls which Joseph had sent for the purpose. They likewise took with them all their 
cattle and goods; and the whole number of souls descended from Jacob's loins 
amounted to three score and ten. 

As soon as they came to the borders of Egypt (and not far from the land of Go- 
shen) Jacob despatched his son Judah before them, in order to acquaint Joseph with 
their arrival. This intelligence was very agreeable to Joseph, who immediately or- 
dered his chariot to be got ready, and, with a retinue suitable to his high station, 
hastened to meet his father, whom he congratulated on his safe arrival at a place 
where it was in his power to make him happy and comfortable during the remainder 
of his life. Words can not describe the expressions of filial duty and paternal affection 
that took place on this occasion. Tears of joy plentifully flowed on both sides. 
While the son was contemplating the goodness of God in bringing him to the sight 
of his aged parent, the father, on the other hand, thought all his happiness on earth 
completed in this interview ; and, therefore, in the fulness of his soul, he exclaimed, 
" Now let me die, since I have seen thy face, because thou art yet alive." 

These mutual endearments being over, and Joseph having paid his respects to the 
whole family, he told his father and brethren that he would go before and acquaint 
the king with their arrival. As he imagined Pharaoh would be desirous of seeing 
some of them, he gave them this caution : that in case he should ask of what occu- 
pation they were, their answer should be, that they were shepherds, as their ances- 
tors, for many generations, had been before them. By these means, he told them, he 
might secure the land of Goshen for their residence, which was not only one of the 
most pleasant parts of Egypt, but the best calculated for feeding their flocks and herds. 
Besides this, he said, there would be another material advantage, namely, that it 
would be a happy retreat from the insults of the Egyptians, who were known to have 
an utter detestation to those Avho followed a shepherd's life. 

Having given this caution, Joseph took with him five of his brothers, and after pre- 
viously informing Pharaoh that his father and family were arrived at Goshen, pre- 
sented them before the king. Pharaoh received them with great courtesy, out of re- 
spect to Joseph, and, among other questions, asked them of what occupation they 
were. They answered (agreeably to the directions given them by Joseph) that they 
were shepherds, as their ancestors, for many generations before, had been : that want 
of pasturage for their cattle, and sustenance for themselves, had made them leave 
Canaan, and they humbly beseeched his majesty that they might be permitted to set- 
tle in the land of Goshen, that part of the country being best adapted for the purposes 
of their employment. Pharaoh readily granted their request, and moreover told Jo- 
seph, that if any of his brethren were remarkable for their activity and knowledge, he 
might, if he thought proper, appoint them as superintendents over the royal shepherds. 

Joseph's project having so far happily succeeded, he, soon after, introduced his aged 
parent to Pharaoh, who after receiving him in a very courteous manner, among other 
questions, asked him his age. Jacob answered, he was a hundred and thirty ; upon 
which the king expressing some surprise from his appearing so strong and healthy, 
Jacob farther told him, that his life was not, as yet, near so long as some of his an- 
cestors, nor did he look so well as those who were much farther advanced in life, 
which was owing to the great troubles anjl perplexities under which he had long la- 
bored. Some other questions being asked, and the answers given, Jacob, after wish- 
ing the king health and prosperity, took his leave, and returned to Goshen, where Jo- 
seph took care to supply him and his family with such an abundance of necessaries 
as made them insensible of the general calamity. 

While Jacob and his family were thus happily circumstanced, by means of the 
power and affection of Joseph, the Egyptians were in the utmost distress. The 
dreadful effects of the famine appeared more and more everv day, and Joseph keeping 
up the corn at a very high price, in a short time all the money was brought into the 
king's coffers. When their money was gone, they were all (except the priests who 
were furnished from the king's stores) obliged to part with their cattle, their houses, 
their lands, and, at length, even their liberty, for provision.* 

* Whatever those may think who have endeavored to depreciate the conduct of Joseph, it is certain tnat 
there was no injustice in Joseph's making the Egyptians pay for the corn which he had bought with 
Pharaoh's money, and laid up with great care and expense. In demanding their cattle, he had most 



HfSTORY OF THE BTBLE. 



129 




1.30 AN ILLUSTRATED 

All these Joseph purchased of the people in the king's name, and for the king's use ■ 
and, to let them see that the purchase was m earnest, and that their liberties and 
properties were now become the king's, he removed them, from their former place? 
of abode, into different, and very distant parts of the kingdom. 

In any other person such conduct might have been considered as arising from an 
immoderate zeal for absolute power in the king, and an advantage unjustly taken of 
the necessities of the people; but so Joseph managed the matter as to gain the appro 
bation both of prince and people. When the seventh and last year of the famine was 
come, he told them they might expect to have a crop the ensuing year; for that the 
Nile would overflow its banks, and the earth bring forth her fruits as usual. Having 
made this known, he distributed fresh lands, cattle, and corn to the people, that they 
might return to their tillage as before; but this he did on the following condition: 
that thenceforth the fifth part of all the produce of their lands should become the 
property of the king. "Behold," says he, "I have bought you this day and your 
land for Pharaoh. Lo, here is seed for you, and ye shall sow the land. And it shall 
come to pass in the increase, that you shall give the fifth part unto Pharaoh, and four 
parts shall be your own for seed of the field, and for your food, and for them of your 
household, and for food for your little ones." 

To these conditions the people willingly consented, imputing the preservation ol 
their lives to Joseph's care : "Thou hast saved," said they, "our lives; let us find 
grace in the sight of my lord, and we will be Pharaoh's servants." From this time 
it passed into a law, that the fifth part of the produce of the land of Egypt (except 
what belonged to the priests) should become the property of the crown. 

While Joseph was enjoying the fruits of his great success and policy, his family at 
Goshen (whom he failed not frequently to visit) became not only numerous, but ex- 
ceeding wealthy. The seven years of famine were succeeded by great plenty, the 
earth resuming its former fertility, and the whole land abounding in all the usual 
productions of nature. Seventeen of. these years of plenty did Jacob live to see, at 
the expiration of which nature's lamp grew "dim, and life was nearly exhausted ; his 
decayed spirits warn him of his approaching fate, and each drooping faculty beats an 
alarm to death. 

When Jacob found himself thus circumstanced, he sent for his son Joseph, whom 
he addressed in words to the following effect : " Though the desire of seeing a son 
so dear to me as you are raised to the height of Egyptian glory, joined to the raging 
famine which then visited our land, made me willingly come down into this strange 
country ; yet Canaan being the inheritance which G'od promised to Abraham and his 
posterity, and where he lies interred with my father Isaac, and some other of our 
family, in the ground which he purchased of the inhabitants for that purpose; my 
last and dying request to you is, that you will not suffer me to be buried here, but 
swear to see me carried to Machpelah, and there deposited with my ancestors. Your 
great power with the king will easily obtain that favor, which is the last I have to ask." 

Joseph not only promised, but likewise swore, strictly to fulfil his father's request ; 
upon which the good old man was so perfectly satisfied, that, after thanking his son 
for these fresh assurances of his fidelity, he bowed himself in acknowledgment to 
God, who, besides all his other mercies, had given him this last token of his protec- 
tion, in assuring him, by Joseph's promise and oath, that he should be removed from 
Egypt inlo the promised land. 

Joseph, having thus satisfied his father in this particular, took his leave, but not 
without giving a strict charge to those who attended him, that, upon the very first 
appearance of danger, they should immediately send for him. He had been but a 
short time at court, before a messenger arrived with the dismal intelligence that his 
father was near expiring ; upon which, taking with him his two s#ns, Manasseh and 
Ephraim,he hastened with all expedition to visit him. 

As soon as the feeble patriarch understood that his son Joseph had arrived, it im- 
mediately raised his sinking spirits, and he became so far revived as to be able to sit 
upright in his bed. Desiring his favorite Joseph to approach near him, he began 

probably a view to save them ; for, as they had not corn for themselves, they could much less have it fo- 
their cattle ; and, therefore, this was the only way to preserve the lives of both, and to prevent that waste 
of the corn which must have been made if they had had the keeping and feeding of the cattle themselves 
and it is highly probable that he returned them their cattle after the famine, when they were fixed again in 
'-heir several habitations — otherwise it would have been hardly possible for them to support their famine* 
find enrrv on their business. 



HISTORY OF THE BIBLE. 131 

with recapitulating all the glorious promises which God had formerly made him 
concerning his posterity possessing the land of Canaan; and 'after mentioning the 
death of Rachel, together with the place where her remains were deposited,* he 
spoke to the following effect : " How tenderly I loved my dear Rachel, all my family 
can testify; but this farther proof I now give you of my affection to her. lou have 
two sons born in a foreign country, and who, according to the usual order of inherit- 
ance, should have only the portion of grandchildren in the division of the promised 
land ; but, from this day forward, they shall be esteemed my sons, and, as heads of 
two distinct tribes (for they shall not be called the tribe of Joseph, but the tribes of 
Ephraim and Manasseh), receive a double portion in that allotment. But it must not 
be so with the other sons which you may beget after these: they must come in only 
for the portion of grandchildren. And to you in particular I bequeath that tract of 
land which, by the force of arms, I took from the Amorites."t 

During the time Jacob was thus talking with Joseph concerning himself and 
children, he had not observed that Joseph's sons were with him, but spoke of them 
as if they had been absent. At length, turning to Joseph, and observing (as he 
thought) somebody with him (though he could not discern who it was, on account 
of his eyes being dim with age), he asked who he had with him. To which Joseph 
replied, his sons Ephraim and Manasseh, and at the same time, with great reverence, 
bowed himself to the ground. 

Jacob was greatly rejoiced at this intelligence, and immediately ordered them to 
be brought near, that he might bestow on them his blessing. Joseph obeyed his 
father's commands, and placed the children according to the order of their age, that 
is, Manasseh, as being the first-born, on the right, and Ephraim on the left : but Ja- 
cob, crossing his hands, laid his right (which carried with it the preference) upon 
the younger, and his left upon the elder of them. Joseph, observing this, and sup- 
posing it to proceed from a mistake, was going to rectify it ; but his father told him 
that what he did was by divine direction, and therefore made Ephraim not only the 
first in nomination, but gave him a blessing much more extensive than that conferred 
on his elder brother. 

This conversation was hitherto private, being only between Jacob and his favorite 
son Joseph. But the good old patriarch, finding his dissolution near at hand, ordered 
all his sons to be brought before him, that, while he had strength to speak, he might 
take his last farewell, and not only distribute his blessing among them, but likewise 
foretell what should happen to them and their posterity in future times: 

Accordingly, all Jacob's sons being brought before him, he addressed them sep- 
arately, beginning with Reuben, the eldest. 

" Reuben," says he, " thou art my first-born, and, by right of primogeniture, enti- 
tled to many privileges and prerogatives in superiority over thy brethren ; but, for 
the crime of incest in polluting thy father's bed, both thou and thy tribe are totally 
degraded from the privileges of birthright." 

Having said this to Reuben, he next addressed himself to Simeon and Levi con- 
junctively ; telling them, that for their impious massacre of Hamor and his people, 
their tribes should he ever separate, and dispersed among the rest. " I will divide 
them," says he, "in Jacob, and scatter them in Israel."! 

Jacob, then turning to Judah, prophesied of him to this effect : That to his tribe 
should the sovereignty belong, and they should be situated in a very fruitful country : 
that from his name should the whole nation of the Jews derive their appellation; 
and that the form of government which he then instituted should remain among them 
until the coming of the Messiah. || 

* It is probable tnat Jacob here mentioned to Joseph the place of Rachel's interment, in hopes that he 
might, at some convenient opportunity, remove her ashes to the cave of Machpelah. 

f There are many particulars in the lives of the patriarchs, and of others, which are not at all mentioned 
in scripture; and there are some instances of a transient reference to facts of this kind, to things which 
have been said and done, but are never related. Of this kind, it is reasonable to suppose, is the passage in 
question; at least, we have no mention in scripture of any portion of land taken from the Amorites by 
Jacob. All, therefore, which can be said upon the subject must be mere conjecture; of which the most 
probable is, that the parcel of ground near Shechem, which Jacob purchased of Hamor, is here meant, and 
which, probably, he took or recovered, by force of arms, from the Amorites, who, it seems, had seized on 
it after his removal to another part of Canaan. 

J This prophecy was literally fulfilled ; for the Levites were scattered throughout all the other tribes, and 
Simeon had only a part of the land of Judah for his residence. 

|| The words in the text run thus : — Judah, " thou art he whom thy brethren shall praise ; thy father's 
children shall bcw down before thee. The sceptre shall not depart from Judah, nor a lawgiver from 



132 AN ILLUSTRATED 

Of Zebulun, Jacob prophesied that his tribe should be planted near the seacoasts, 
and have harbors convenient for shipping;* and of Issachar, that his should prove a 
pusillanimous people, and be lovers of inglorious ease more than of liberty and 
renown.f 

Jacob, having predicted the fate of, and bestowed his blessings on, the children 
descended from Leah, proceeds next to those of his two concubinary wives. He be- 
gan with Dan, the son of Bilhah, whose posterity, he foretold (though descended 
from a handmaid), should have the same privileges with the other tribes, become a 
politic people, and greatly versed in the stratagems of war.f Of Gad's posterity he 

between his feet, until Shiloh come ; and unto him shall the gathering of the people be." Many commenta- 
tors have written largely on this remarkable prophecy related by Jacob to his son Judali. 

From the time that our first parents ate of the forbidden fruit, we have seen that the promised seed was, 
one ape after another, more and more circumscribed, although i f s salutary effects were to be the same. It 
is first called the seed of the woman ; it is next consigned over to Seth ; Shem, the younger son of Noah, 
gets the preference ; afterward Abraham is made choice of ; from Isaac, the son of Abraham, it goes to 
his second son Jacob ; and here Jacob, by the spirit of prophec}, conveys it to the posterity of Judah. 

There are several things to be attended to in this remarkable prophecy, and such as are of the utmost 
importance for us to know. First, we are told that Judah's brethren should praise him, and that his hand 
should be in the neck of his enemies. This was remarkably fulfilled in the local situation of the tribe of 
Judah ; for their being so near the Arabians, obliged them to be continually on their guard ; and as they 
were for the most part successful, so it may be justly said that the hand of Judah was in the neck of his 
enemies, and that his brethren praised him for standing up in their defence. Secondly, it is here said that 
iiis father's children should bow down before him, and certainly nothing was ever more literally fulfilled. 
David, in whose family the royal sovereignty was placed, was of the tribe of Judah, and to him all the 
other tribes bowed down. But the prophecy conveys a further idea, namely, that from Judah, according to 
the flesh, the Messiah should come, to whom all nations should bow down ; and in the book of Revelations 
he is called the lion of the tribe of Judah. Thirdly, " the sceptre shall not depart from Judah," &c. ; by 
which we are to understand that there should never be one wanting to sway the regal sceptre, or exercise 
sovereign authority in the tribe of Judah, till that glorious and Divine Person came, whose kingdom was 
to have no end, and to whom the people were to be gathered; for the Messiah is, in many places of 
scripture, called the "desire of all nations." Such is the natuie of this remarkable prophecy; and now, in 
order to prove the concurring authenticity of the Mosaic and Gospel history, let us see in what manner it 
lias been fulfilled. 

During the time of Joshua's wars with the Canaanites, the tribe of Judah was more distinguished for its 
valor than the others ; and it appears, from the book of Judges, that they were always the' most forward to 
engage with the common enemy. When it is said that " the sceptre shall not depart from Judah," it implies 
that it should depart from all those of the other tribes who should enjoy it. Thus it departed from the tribe 
of Benjamin on the death of Saul ; and it is well known that the ten tribes were carried away captive, and 
incorporated with other nations, while that of Benjamin put itself under the protection of Judah 

From the time of David till the taking of Jerusalem by Nebuchadnezzar, Judah exercised the regal 
authority ; and although ten of the tribes, who followed the idolatry of Jeroboam, had kings, yet they were 
for the most part subject to those of Judah. It is true, the Jews were also carried captive to Babylon; but 
during the seventy years they were in that country, they were so far from being treated as slaves, that 
they were allowed to build houses, and lived in such affluence, that many of them refused to return to their 
own country when permission was granted them. When Cyrus, the emperor, issued his orders for them 
to return to the land of Judea, they had rulers among them, for they were expressly mentioned in the royal 
proclamation. It is certain, that after returning from their captivity they were not so free as before, 
because they were frequently oppressed by the Persians, Greeks, and Romans ; but, for all that, they lived 
as a distinct people, under their own laws and government. It continued to be the same under the 
Asmodean princes ; and it is well known that Herod the Great married Mariamne, the last female of that 
line ; and in the latter end of his reign the Messiah was born. It is true, the Romans, in some cases, 
deprived them of the power of judging in cases of treason ; but, notwithstanding, we find, in the cases of 
our Saviour and the apostle Paul, that the Roman prators or governors never proceeded to judge a criminal 
till he was condemned by the rulers of the people. 

The learned Dr. Snaw says, the blessings given to Judah were very different from all thise bestowed on 
the other tribes. The mountains in Judea abound with so much wine, oil, and milk, that one is surprised 
at the fertility of a place which, at a distance, has the appearance of barrenness. Grapes and raisins are 
sent annually in great quantities from Hebron to Egypt, besides several other sorts of fruit. 

From these observations, will not the impartial reader declare that this prophecy has been literally 
fulfilled? and is not the present melancholy state of the Jews a striking proof of its authenticity? Till 
the Messiah came, they had a regal government; but, because they rejected him, they are now scattered 
up and down through all nations, without being permitted to enjoy the privileges of any nation whatever. 
Surely this should convince us that no human testimony can overthrow the evidence brought in support of 
the Mosaic and Gospel histories. 

* It is remarkable that Zebulun is mentioned by Jacob before Issachar, who was the eldest ; but this 
distinction, it is probable, arose from his great superiority and merit. Zebulun's portion of the country was 
likewise very preferable to Issachar's ; for, besides the advantage he had in common with him, and that 
our Lord chiefly resided in his tribe, and was thence called a Gaiilean, he is here promised a seacoast, with 
harbors commodious for ships. If Jacob had been present at the division of the pronfised land, he could 
hardly have given a more exact description of Zebulun's lot ; for it extended from the Mediterranean sea 
on the west to the lake of Tiberias, or sea of Galilee, on the east. 

t Of all the tribes of Israel, that of Issachar was distinguished for being the most indolent. That part of 
the country which fell to their share was exceeding fertile ; but that fertility only served to enervate the 
people, so that when they were invaded by foreign enemies, they soon became an easy prey to them, and 
were often obliged to pay tribute. 

t The words in the text are, " Dan shall be a serpent by the way, an adder in the path ; that bitcth the 
horse's heels so that his rider shall fall backward." It is to be observed, that the part of Canaan which the 
descendants of Dan inhabited was noted for serpents of a particular species, who were so cunning that 
thev used to lie in wait to bite the feet of passengers. This very justly alluded to the disposition of Dan's 
descendants, who, when engaged in war, frequently did more execution by craft and stratagem than by 
force of arms. It is the opinion of the Jews that the prophecy of Dan's destroying his enemies by cunning 
was more particularly fulfilled, when Sampson, who was of that tribe, pulled down the temple, which 
i rushed himself and the Philistines to death. See Judges xvi. 30 



HISTORY OF THE BIBLE. 133 

foretold, that they should be frequently infested with robbers, but should overcome 
at last.* Of Asher's, that they should be situated in a pleasant and fruitful country ;f 
and of Naphtali's, that they should spread their branches like an oak, and multiply 
exceedingly.! 

Jacob, having now done with those children begotten on Leah and his concubinary 
wives, next directs his attention to the sons of his beloved Rachel. Turning himself 
to Joseph, he first took some notice of his past troubles, and then set forth the future 
greatness of his descendants ; after which he bestowed his benediction on him in 
words to the following effect : " The Lord," says he, " even the God of thy fathers, 
shall bless thee with the dew of heaven and with the fatness of the earth, with the 
fruit of the womb,"' that is, with a numerous posterity, " and with plenty of all sorts of 
cattle. May all the blessings promised to me and my forefathers be doubled upon 
Joseph's head; may they outtop and outstretch the highest mountains; and prove to 
him more fruitful and more lasting than they."|| 

The only one now remaining to receive Jacob's blessing was his youngest son 
Benjamin, who, no doubt, from having been a great favorite with his father, expected 
a suitable distinction from the rest of his brethren ; but, whether Jacob foresaw that 
no extraordinary merit or happiness would attend this tribe, or that it should after- 
ward be blended with that of Judah, and consequently share the blessing of that 
tribe, so it was that he only prophesied of him that his descendants should be of a 
fierce and warlike disposition; and, " like a ravenous wolf, should shed the blood of 
their enemies, and in the evening divide the spoil."§ 

The good old patriarch having thus (by divine direction) foretold the fate of his 
descendants, he bestowed his blessing on each of his sons separately ; after which 
he reminded them all (but more especially Joseph), that it was his most earnest re- 
quest they would bury him among his ancestors, in the cave of Machpelah, which 
had been purchased by Abraham, and where not only the remains of him and his 
wife Sarah were deposited, but likewise those of Isaac and Rebecca, and where he 
had also buried his wife Leah. 

Having given this last charge, the pious Jacob laid himself gently down in his 
bed, a short time after which he calmly resigned his soul into the hands of Him who 
gave it. He died in the one hundred and forty-seventh year of his age, during the 
last seventeen of which he resided in Egypt. 

The loss of so good a father must undoubtedly be very afflicting to the whole 
family, but none of them expressed their grief with such filial affection as the pious 
Joseph, who could not behold his aged parent's face, though dead, without kissing 
and bathing it with his tears. Having thus given vent to his passions, and some- 
what recovered himself, he ordered the physicians (according to the custom of the 
country) to embalm his father's body, and then set about making the necessary 
preparations for his funeral. 

The time that Jacob's family mourned for their father was seventy days, during 

* The tribe of Gad had their portion of land on the fronciers or the Jewish territories, so that they were 
continually exposed to the incursions of the bordering Arabs ; but, in the course of time, they became so 
expert in war, that they always repulsed them. 

t The tribe or Asher possessed that part of the country which reached from Zidon to Mount Carmel : it 
was so beautiful and fertile a spot, that it not only abounded with all kinds of provisions, but also with tho 
choicest fruits, and most luxuriant productions of the earth. 

t In the territories allotted to the tribe of Naphtali was the country of Genesarat ; which (Josephus says) 
was looked upon as the utmost effort of nature in point of beauty. It was also remarkable for producing 
some of the best wines in all Palestine. In one part of the prophecy, as related by Moses, it is said, " Naph- 
tali is a hind let loose ;" the meaning of which is, that the peopie should be exceeding swift in the pursuit 
of their enemies, which, indeed, was the case, in a very peculiar manner, with this tribe. 

II The fruitfulness promised to Joseph in the great increase of his posterity was exemplified in the pro- 
digious number of his two-fold tribe, Ephraim and Manasseh. At the first numbering of the tribes, these 
produced 72,700 men capable of bearing arms. (See Numb. i. 33-35.) And at the second numbering, 85,200 
;Numb. xxvi. 34-37),- which by far exceeded the number of either of the other tribes. 

t) History sufficiently justifies the truth of this prediction relative to the tribe of Benjamin, for they alone 
maintained a war with all the other tribes, and overcame them in two battles, though they had sixteen to 
one. It must, however, be observed, that the comparison does not only respect mere valor and fortitude 
in defending themselves, but also fierceness in making wars and depredations upon others. But what is 
chiefly to be regarded in this prophecy is, that the tribe of Benjamin should continue till the final destruc- 
tion of the Jewish polity. For since the natural morning and evening can not with the least propriety be 
here understood, and as the Jewish state is the subject of all Jacob's prophecy, we must consider the morn- 
ing and the night as the beginning and final period of that state ; and, consequently, that the tribe of Benjamin 
would exist till Shloh came. And this prophecy was fully accomplished ; for, upon the division of the 
kingdom after Solomon's death, the tribe of Benjamin adhered to that of Judah, and formed one people with 
it; continued to share the same fortune, and by that means existed till the destruction of Jerusalem by the 
Romans, which happened many years after the other ten tribes were no longer a people. 



134 AN ILLUSTRATED 

which Joseph never appeared at court, it being improper for him so to do on such 
an occasion. In consequence of this, he requested some of the officers about the 
king to acquaint him that his father, previous to his death, had enjoined him, upon 
oath, to bury him in a sepulchre belonging to their family, in the land of Canaan ; 
and that therefore he begged permission that he might go and fulfil his last com- 
mands; after which he would return to court with all convenient expedition. 

Pharaoh not only complied with Joseph's request, but (in compliment to him and 
tiis family) gave orders that the chief officers of his household, together with some 
of the principal nobility of the kingdom, should attend the funeral ; who, joined with 
his own, and his father's whole family, some in chariots and others on horseback, 
formed one of the most pompous processions ever'seen on a similar occasion. 

On their arrival in the land of Canaan they halted at a place called " the thresh- 
ing-floor of Atad,"* where they continued seven days mourning for the deceased. 
The Canaanites, who inhabited that part of the country, observing the Egyptians 
mixing themselves in these obsequies, were astonished, and imagining them to be 
the principals concerned in the funeral lamentation, could not forbear exclaiming, 
" This is a grievous mourning to the Egyptians !" whence they called the name of 
the place Abel-Mizraim, which signifies " the mourning of the Egyptians." 

This solemnity being ended, they proceeded on their journey, and at length, arriv- 
ing at the field of Machpelah, they deposited the remains of Jacob in the cave with 
his ancestors, after Avhich the whole company returned in solemn procession to Egypt. 

During the life of Jacob, Joseph's brethren thought themselves secure; but now 
their aged father was no more, their former fears returned, and suggested to them 
the just revenge Joseph might yet take for the great injuries he had received from 
their hands. In consequence of this, they held a consultation together in what man- 
ner to proceed for their own security ; the result of which was to form a message 
(purporting to have been delivered by Jacob), and send it to their brother. This was 
accordingly done, and the substance of the message was to the following effect: 
" Thy father commanded, before he died, saying, Thus shall ye say to Joseph : For- 
give, I pray thee now, the trespass of thy brethren and their sin ; for they did evil 
unto thee ; but pardon them, not only for my sake, but because they are the servants 
of the God of thy father." 

When Joseph read this message, such was his compassionate and forgiving tem- 
per, that he could not refrain from weeping. To remove, therefore, the fears and 
apprehensions of his brethren, he immediately sent for them, and, receiving them 
with the same kind affection as when riieir father was alive, excused the actions 
they had formerly committed to his prejudice in the most obliging manner ; and, in 
order fully to remove their ill-founded fears, dismissed them with the assurance that 
they should always find in him a constant friend and an affectionate brother. 

Though Joseph lived fifty-four years after his father's death, yet the sacred histo- 
lian does not mention any farther particulars of him except the following; namely, 
that he lived to see himself the happy parent of a numerous offspring in his two 
sons, Ephraim and Manasseh, even to the third generation; during which time, it is 
reasonable to suppose, he continued in high favor with his prince, and in a consider- 
able employment under him. 

When Joseph grew old, and found his death approaching, he sent for his brethren, 
and, with the like prophetic spirit that his father Jacob had done, told them that 
God, according to his promise, would not fail bringing their posterity out of Egypt 
into the land of Canaan. At the same time he made them swear, that when it 
should please God thus to visit them, they should not forget to carry his remains 
with them, that they might be deposited in the burial-place of his ancestors. 

The pious Joseph, having thus bound his brethren by oath to convey his' remains 
to his native land, soon after departed this life, in the one hundred and tenth year 
ui'his age. In compliance with the injunction laid, his brethren had the body im- 
mediately embalmed, put into a coffin, and carefully secured, till the time should 
come when the prediction was to be fulfilled of their leaving Egypt, and possessing 
the land of Canaan. 

Thus have we finished the life of the great patriarch Joseph, who is certainly one 
of the most distinguished characters to be met with either in sacred or profane his- 

* This place is supposed to have been situated about two leagues from Jericho, on the other side of the 
Jordan, &!\d about fifty miles from Hebron. 



HISTORY OF THE BIBLE. 



135 




136 AN ILLUSTRATED 

tory. To enliven what has already been said of him, we shall conclude this chapter 
with some general reflections and observations on the whole of his conduct ; and like- 
wise point out some of the most distinguished writers, whose accounts of him justly 
corroborate that given by the sacred historian. 

It is observable that Moses is more diffuse on the history of Joseph, than on that 
of any other of the patriarchs: indeed, the whole is a master-piece of history : there 
is not only in the manner throughout such a happy, though uncommon mixture of 
simplicity and grandeur (which is a double character so hard to be united as is sel- 
dom met with in compositions merely human), but it is likewise related with the 
greatest variety of tender and affecting circumstances, which would afford matter for 
reflections useful for the conduct of almost every part and stage of the life of man. 

Consider him in whatever point of view or in whatever light you will, he must 
appear amiable and excellent, worthy of imitation, and claiming the highest applause. 
You see him spoken of in the sacred books with the highest honor; as a person 
greatly in the favor of God, and protected by him wherever he went, even in so ex- 
traordinary a manner as to become the observation of others, — as one of the strictest 
fidelity in every trust committed to him, — of the most exemplary chastity and honor, 
that no solicitation 1 * could overcome, — of the most fixed reverence for God, in the 
midst of all the corruptions of an idolatrous- court and kingdom, — of the noblest reso- 
lution and fortitude, that the strongest temptations could never subdue, — of such ad- 
mirable sagacity, wisdom, and prudence, that made even a prince and his nobles 
consider him as under divine inspiration, — of that indefatigable industry and diligence 
which made him successful in the most arduous attempts, — of the most generous 
compassion and forgiveness of spirit, that the most malicious and cruel injuries could 
never weaken or destroy, — as the preserver of Egypt and the neighboring nations, 
and as the stay and support of his own father and family, — as one patient and hum- 
ble in adversity, — moderate in the use of power and the height of prosperity, — faith- 
ful as a servant, dutiful as a son, affectionate as a brother, and just and generous as 
a ruler over the people ; — in a word, as one of the best and most finished characters, 
and as an instance of the most exemplary piety and strictest virtue. 



CHAPTER VIII. 

The distinguished happiness which the descendants of Jacob had possessed during 
the power invested in their great protector Joseph, was, after his death, materially 
interrupted by the accession of a new king to the throne of Egypt. This monarch 
beheld, with a jealous eye, not only the prosperity, but also the great increase, of the 
Israelites, and began to fear that, in case of an invasion, they might possibly take part 
with the enemy, and thereby divest him of his regal dignity. 

In consequence of these conjectures Pharaoh summoned a council of his principal 
nobility, to whom he stated the absolute necessity of taking some measures to lessen 
not only the power, but also the. great increase of the Israelites, who were to be con- 
sidered as strangers in the land where they now dwelt, and, in time, might be preju- 
dicial to the public weal. 

The council agreed in opinion with the king ; upon which it was resolved not only 
to impose heavy taxes on them, but to confine them likewise to the hard labor of 
bearing burdens, digging clay, making bricks, and building strong fortresses m differ- 
ent parts of the kingdom ; by means of which their spirits would be sunk, their bodies 
empoverished, and the great increase that had for some time taken place among 
them in a great measure stopped.* 

No sooner was this resolution formed than it was carried into execution. The 
wretched Israelites were set about the laborious employ to which they were assigned, 
and that they might not be negligent in the execution of their business, taskmasters 
were set over them, whose natural dispositions were so cruel, that they did all in 
their power to make their lives truly miserable. 

* In our engraving on the previous page the woman in the foreground is employed in baking bread at the 
very usual kind of oven— a hole in the ground. The other women are weaving. Both are the principal 
employments of women among the pastoral tribes, and were such among the Hebrews. It will be remern 
bored that the hangings for the tabernacle were woven by the women, in the wilderness. 



HISTORY OF THE BIBLE. 137 

But such was the goodness of God in behalf of the poor Israelites, that Pharaoh's 
I roject was far from succeeding to his wishes; for the more they were oppressed, 
the more they multiplied. This so aggravated the king, and increased his jealousy 
to such a degree, that, in order to obtain his purposes, he hit upon another expedient. 
He sent for two of the most eminent of the Egyptian midwives (whose names were 
Shiprah and Puah), to whom he gave a strict charge, that whenever they were called 
to do their office to any Hebrew woman, if the child were a male they should pri- 
vately strangle it, but if a female, they might let it. live. 

The midwives, touched with the cruelty of this injunction, and fully satisfied in 
their minds that it was better to obey God than man, paid no regard to Pharaoh's 
orders, but saved both male and female alike. Irritated at their disobedience, the 
king sent for them, and reprimanded them for their conduct in very severe terms; 
but they excused themselves by telling him that the Hebrew women were so much 
stronger in their constitutions than the Egyptians, and so lively, that they were gen- 
erally delivered before they could reach them. 

The judicious as well as humane conduct of the Egyptian midwives was very ac- 
ceptable to God ; but Pharaoh was highly incensed against them, considering the 
excuse they made as a mere evasion. He therefore determined not to trust them 
any longer, but to try another expedient, which might more effectively answer the 
intended purposes, and totally extirpate the whole male race of the Hebrews. To 
accomplish this end, he issued out an edict, * commanding that every male born 
among the Israelites should be thrown into the river and drowned, but that all the 
females should be saved. 

Tt is not to be wondered at that so barbarous an edict should greatly afflict the 
already distressed Israelites, and that they should concert various methods whereby 
they might secure their offspring from the consequences of so inhuman a decree. 
That methods of this nature were used, will appear from the following circum- 
stances. 

Some years before this cruel edict was published, one Amram, of the house of 
Levi, married a woman named Jochebed, of the same tribe. The first child they 
had was a daughter, whom they called Miriam, and about four years after she way 
delivered of a son, whom they named Aaron. In the time of this cruel persecution 
Jochebed was delivered of another son, who being a child of most exquisite beauty, 
she was particularly anxious for the preservation of its life. 

In hopes of accomplishing her wishes, she concealed the child in her house for 
three months ;f but, not being able to secrete him any longer, and fearful that he 
would fall into the hands of those appointed to drown the male children, she at length 
resolved to commit him to the Providence of God. Accordingly, having made a little 
ark or boat of rushes,^ and well plastered it, both within and without, with pitch or 
bitumen, she put the child into it, and going privately down the river, left it among 
the flags by the bank, placing his sister Miriam at a proper distance to observe the 
event. 

But the Providence of G od soon interposed in behalf of the helpless infant. A short 
time after the mother had left it, Pharaoh's daughter, || attended by the maids of 

* It is the opinion of most commentators, and the learned in general, that this inhuman edict was so ab- 
horred by the Egyptians, that they scarce ever put it in execution ; and that it was recalled immediately 
after the death of the king who enacted it ; which time Eusebius and others place in the fourth year aftej 
the birth of Moses. 

t Josephus, in speaking of this circumstance, relates the following story: "That Amram, finding his wife 
with child, and fearing the consequences of the king's edict, prayed earnestly to God to put an end to that 
dreadful persecution ; and that. God appeared to him and told him, that he would, in due time, free his peo- 
ple from it, and that the son, who shortly would be born unto him, should prove the happy instrument of 
their glorious deliverance, and thereby eternise his own name." That this made him conceal him as long 
as he could, hut fearing a discovery, he resolved to trust him to the care of Providence, arguing to this ef- 
fect: that if the child could be concealed (as it was very difficult to do and hazardous to attempt) they 
must be in danger every moment, but as to the power and veracity of God, he did not doubt of it, but was 
assured, that whatever he had promised he would certainly make good ; and with this trust and persuasion 
he was resolved to expose him. 

t Though his ark, or boat, is said to have been made with rushes, it is most probable that it was formed 
with flags of the tree papyrus, of which the Egyptians made their paper, and which grew particularly on the 
banks of the Nile. Clemens Alexandrinus expressly says, that the vessel was made of papyrus, the product 
of the country: arid his assertion is confirmed by several other profane writers. 

il Josephus calls this princess Thurmuthis ; and from him Philo, who adds, that she was the king's only 
daughter and heir ; and that being some time married without having issue, she pretended to be big whu 
child, and to be delivered of Moses, whom she owned as her natural son. That he was esteemed so is 
evident, from what the Apostle to the Hebrews says, namely, " That when Moses was grownup, he scorn 
t\i to be thought the son of Pharaoh's daughter." See Heb. xi. 24. 



138 AN ILLUSTRATED 

honor, came to the river to bathe herself, and seeing the basket at some distance, 
she ordered one of her attendants to go and bring it out of the flags. Her orders 
were immediately obeyed, upon which, no sooner did she uncover the child than n 
made its mourning complaint to her in a flood of tears. This circumstance, joined 
to the extraordinary beauty of the infant, so moved her heart with compassion, that 
(notwithstanding she perceived it was one of those children whom her father, in 'his 
edict, had ordered to be drowned) she determined to preserve it, and declared her 
intention of having it brought up under her direction. 

By this time Miriam, the child's sister, had mixed herself with the attendants of 
the princess, and observing with what tenderness she looked upon her brother, and 
at the same time hearing her intimate her desire of procuring a proper nurse for it, 
she very officiously offered her service to procure one. The princess accepted this 
offer, and ordered her to go immediately and bring the person with her, and she 
would wait her return. Accordingly, the girl hastened with all expedition to the 
mother, and soon bringing her to the place, the princess delivered the child into her 
hands, ordering her to take the utmost care of it, and at the same time told her, that 
whatever expenses attended the rearing of it, she would defray. This, no doubt, was 
a welcome bargain to the mother, who, taking the child home Avith her, nursed it 
openly, her fears being removed by having a royal protection for its security. . 

When the child was of a proper age, his mother took him to court, in order to 
show him to the princess. The graces of his person, joined to the beautiful yet noble 
simplicity of his countenance, so engaged her attention, that she adopted him as her 
own son, and gave him the name of Moses. * That he might be perfectly accom- 
plished, she kept him constantly at court, where he was instructed in all the learning 
and discipline, both civil and military, used among the Egyptians, and in every other 
respect treated in a manner becoming the dignity of a prince of the blood.f 

Moses continued to live in Pharaoh's court till he arrived at the age of maturity, 
when he resolved to leave it, and associate himself with his persecuted brethren the 
Israelites. Observing their wretched state of servility, and the cruel manner in 
which they were treated by their merciless taskmasters, he was greatly affected ; 
and to such a degree was his indignation raised, that, seeing one 'day an Egyptian 
treat a Hebrew in a very cruel manner, he immediately stepped up to his assistance, 
and, not perceiving any person near, slew him, and buried his body in the sand4 

As he was walking out the next day he met with two Hebrews, in strong contest 
with each other; upon which he admonished them to consider that they were breth- 
ren, and endeavored to decide the quarrel between them. But he who was the ag- 
gressor, instead of listening to his advice, treated it with contempt, and upbraided 
him with having been guilty of murder in killing an Egyptian. 

Moses (little suspecting that any one had seen the transactions of the preceding 
day) was greatly alarmed at this circumstance, being apprehensive as it was known 
by one, it would circulate from him among the multitude, and that it could not be 
long before it reached the ears of Pharaoh, in which case it might be attended with 
the most fatal consequences. To remove, therefore, these disagreeable apprehen- 
sions, and secure himself from all danger, he resolved to leave Egypt, which he ac- 
cordingly did, and fled into the land of Midian,|| a beautiful and fertile country situ- 
ated to the east of the Red sea. 

* The word Mo, in the Egyptian language signifies water, and yses,. saved ; so that the name Moses was> 
very suitable to the circumstance of his being saved from perishing in the water. 

t It is uncertain at what age Moses was delivered to the princess. It is, however, reasonable to suppose 
that his parents had so well instructed him in their religion, and taken such care to let him know both what 
relation they bore to him, and what hope they had conceived of his being designed by Heaven to be the de- 
liverer of his nation ; that he had made no other use of his education, which the princess gave him, than to 
confirm himself more and more against the superstitions and idolatry of the Egyptians ; and to make him- 
self fit to answer those ends, for which, by Providence, he seemed designed. 

t We may reasonably suppose that the Egyptian whom Moses slew, through indignation at his brethren's 
wrongs, was one of the task-masters. It has been questioned how far this action of Moses was justifiable. 
Le Clerc observes, that, as the Egyptian king authorized the oppression of the Israelites, it was fruitless to 
apply to him for redress of their grievances. The civil magistrate, who ought to have protected injured 
innocence, was himself become the oppressor; and, consequently, the society, being degenerated into a 
confederacy, in oppression and injustice, it was as lawful to use private force and resistance, as against a 
band of robbers and cut-throats. However, we are to remember, that the Divine hand was in all this : and 
that thus the way was preparing for the grand deliverance of Israel from Egyptian oppression. 

II Midian is supposed to be that part of Arabia Petraa, which bordered on the land of Goshen, and whose 
metropolis (called Petrea) was situated not far from Mount Horeb. It is generally agreed that the people 
of this country originated from Midian, the fourth son of Abraham by Keturah, from wnom they werecnllod 
Midianites. 



HISTORY OF THE BIBLE. 139 

This was the happy spot where majesty, guarded only by rural mnocence, submit- 
ted to the humble office of a shepherd, and a crook, instead of a sceptre, graced the 
hand of the peaceful monarch. Here Jethro (the principal man of the country), in 
quality both of prince and priest, enjoyed the blessings of a quiet reign, and whose 
daughters (laying aside the distinction of their birth) took more delight in the inno- 
cent employment of tending their father's flocks, than in all the gayeties of a luxuri- 
ous court. 

In the plains of Midian was a well to which it was common for all the neighboring 
people to drive their flocks to water. Moses, having reached this spot, and being 
gteatly fatigued, after quenching his thirst with the water, sat himself down to rest. 
He had not been long here before the seven daughters of Jethro came to draw water 
for their flocks; but they had no sooner filled their vessels than some rude shep- 
herds, who came on the like errand, being resolved to have their turn first served, 
violently seized on the water drawn by the damsels, and thereby greatly frightened 
them. Moses, disapproving of such ill conduct in the men, interposed in behalf of 
the women, and, obliging the shepherds to retire, drew more water for them, and 
gave it to their flocks. The damsels, in the most engaging manner, made their 
acknowledgments to him for his services, after which they took leave and hastened 
home. 

Jethro expressed great surprise at the quickness of his daughters' return ; upon 
which they informed him that they had met with a stranger at the well, who not 
only assisted them, but likewise protected them from the insults of several rustics, 
who had forcibly taken from them the water they had drawn for their cattle. After 
hearing this story, and not seeing the person who had thus gallantly defended them, 
Jethro reprehended his daughters for being guilty of ingratitude and incivility, and 
asked what had become of the generous stranger. They answered they had left 
him at the well, upon which he ordered them immediately to return, and invite him 
home. 

The daughters obeyed their father's command, and Moses being introduced into 
the house of Jethro, he treated him with every mark of the most distinguished re- 
spect. And so pleased was Moses with the courteous reception he met with, that, 
after a short time, he expressed his willingness to take up his abode with him and 
become his shepherd. Jethro very readily accepted this proposal, and, to attach 
Moses the more strongly to his interest, gave him his daughter Zipporah in mar- 
riage. By this wife he had two sons, the eldest of whom he called Gershom, 
which signifies a " stranger," alluding to his own condition in that country. The 
younger he called Eliezar, which signifies " God is my help," in grateful acknowledg- 
ment of God's having delivered him from the hands of Pharaoh. 

After Moses had been some few years in Jethro's family, the king of Egypt, who 
was upon the throne at the time he left the country, died ; but this was not produc- 
tive of the least benefit to the persecuted Israelites ; his successor was no less a 
tyrant than himself, and their miseries, instead of being mitigated, were daily in- 
creased. At length their complaints reached heaven; the Almighty, remembering 
the covenant which he had made with their forefathers, looked upon them with an 
eye of compassion ; and having resolved, in his secret providence, to make Moses 
the principal instrument in bringing about their deliverance, he began to prepare 
him for so distinguished an undertaking. 

As Moses was one day attending his father-in-law's sheep, they happened to stray 
much farther than usual, upon which he followed them as far into the desert as 
Mount Horeb. He had no sooner arrived here than the angel of the Lord appeared 
to him in a flame of fire out of the midst of a bush. So uncommon a sight greatly 
startled Moses, but what increased his astonishment was the continuance of the bush 
unconsumed, notwithstanding it appeared to be wholly encompassed with flames. 

After reflecting some time on this extraordinary circumstance, Moses resolved to 
approach nearer the bush, in order, if possible, to discover the cause of its seeming to 
burn, and yet appearing not to be in the least damaged. But the Almighty, to pre- 
vent his irreverent approaches, and to strike the greater awe and sense of the divine 
presence into him, called out of the bush, and forbade him drawing near; and, to 
make him still more sensible of the sacredness of the place, commanded him to take 
oil' his sandals, because the ground on which he stood was holy. 

Moses immediately obeyed the divine order, upon which the Almighty discovered 



140 AN ILLCJSTEATED 

himself to him in these words : " I am the God of thy father, the God of Abraham, 
the God of Isaac, and the God of Jacob." The frightened Moses was struck with 
such reverence of the divine Majesty, and fear of the effects of his presumption, thai 
he immediately fell on the ground and covered his face, being unable to sustain the 
refulgency of the divine presence. 

When Moses had a little recovered himself, the Almighty, in words to this effect, 
addressed him : " I have seen," said he, " the affliction of my people which are in 
Egypt, and have heard their cry by reason of their taskmasters: for I know their 
sorrows. And I am come down to deliver them out of the hand of their oppressors, 
and to conduct them to the promised land, a land flowing with milk and honey. Thee 
have I chosen to be the instrument in this great work : therefore be of good courage, 
for I will send thee to Pharaoh, to demand liberty of him for my people the children 
of Israel." 

Moses had long laid aside all thoughts of attempting to rescue his brethren, the 
Israelites, from their thraldom ; nor had he any opinion of his own abilities, should 
he make the attempt, to succeed in so difficult an undertaking. Wherefore, when 
the Almighty proposed the thing to him, he endeavored to excuse himself, by urging 
his meanness and insufficiency to take upon him the character of a divine ambassa- 
dor. " Who am I," said he, "that I should go unto Pharaoh, and that I should 
bring forth the children of Israel out of Egypt?" But this difficulty the Almighty 
removed, by assuring him that he would be with him, and assist him in every step 
he took : that he would enable him, however perplexed and arduous the task, to 
accomplish it ; and for a token of his veracity herein, told him that within a small 
compass of time he should see those very people, who were now in slavery, set free 
and worshipping him on that very mountain. 

Still unwilling to undertake the task, Moses desired to know what he should say 
to the people, and by what name he was to call the person who sent him on the 
message. To which the Almighty replied, that he should tell him it was an eternal, 
independent, self-existing Being, the God of Abraham, Isaac, and Jacob, by which 
name he had ever gone, and by which he would continue to go, to all eternity. He 
then ordered him to go into Egypt, where, on his arrival, he should first assemble 
together the chief of the Israelites, and acquaint them with his business ; after which 
he should go directly to the king, and demand of him their liberty, at least for three 
days, that they might retire into the wilderness, in order to sacrifice to their God. 
This request, he told Moses, the king would not at first grant, but in the end he 
would be glad to consent, when he should see the divine power displayed in a vari- 
ety of miracles which would lake place on sundry occasions. " I will exert myself, 5 
said he, " in many miraculous operations on him and his subjects, and at last he 
shall permit you to depart ; but you shall not go away empty, for ye shall be loaded 
with the spoils of the Egyptians." 

It might be thought that such solemn assurances, even from the mouth of God 
himself, would have been sufficient to have gained a ready compliance ; but Moses, 
either from the ideas he entertained of the difficulty of the enterprise, or from diffi- 
dence of his own abilities, was still desirous of declining the task, and objected, that 
when he came into Egypt the people would probably doubt his word, and consider 
him as an impostor. 

This objection God immediately removed by showing him a miracle. Asking him 
what he had in his hand, he replied, a rod; upon which the Almighty ordered him 
to throw it on the ground, which he had no sooner done than it was immediately 
turned into a serpent. Moses, frightened at this sudden change of his rod, attempted 
to run away; but God, to encourage him, bid him take it up by the tail, which he 
had no sooner done than it resumed its former shape ; and to convince him, at the 
same time, that he should not want credit with the Israelites, he gave him a com- 
mission to perform the same miracle before them when he should get into Egypt. 

Still farther to remove Moses's scruples, the Almighty was pleased to give him 
another instance of his great and distinguished power. He ordered him to put his 
hand into his bosom, which he accordingly did, and on pulling it out, it was covered 
all over with leprosy. He then told him to put his hand into his bosom again, which 
he likewise did, and on taking it out the leprosy was gone, and it became as clean 
as at first. This miracle he likewise commissioned Moses to show the Israelites; 
and moreover, to arm him sufficiently beyond all doubt, he was pleased to empower 



HISTORY OF THE BIBLE. 141 

dim with a third miracle. " If," says he,* " they will not believe these two former, 
.hou shalt take of the water of the river, and pour it upon dry land, and the water 
shall become blood." 

Notwithstanding these solemn and repeated assurances of the Divine aid, favor, 
and protection, Moses still endeavored to waive the important office, urging as a 
farther plea that he wanted eloquence, the great qualification of an ambassador; and 
that since God had condescended to talk to him, he was much more deficient in his 
speech than before. But this obstacle the Almighty was likewise pleased to remove, 
by putting Moses in mind of his omnipotence. "Who," said he, "hath made man's 
mouth ? or who maketh the dumb, or deaf, or the seeing, or the blind ? have not 1 
the Lord ? Now therefore go, and I will be with thy mouth, and teach thee what 
ihou shalt say." 

Hitherto Moses had some shadow of pretence for his unwillingness to go into 
Egypt ; but now, all his objections being answered, he, in very plain terms desired 
to be excused from the enterprise, and begged of God that he would be pleased to 
appoint some other person in his stead. 

So long as Moses had anything to plead in excuse for not going, God heard him 
patiently, and graciously condescended to remove his doubts; but, when all this was 
done, and he at length gave an absolute refusal, the Almighty was greatly displeased, 
though at the same time he did not display any instance of his resentment. On the 
contrary, he resumed Moses's last objection (which he had already answered in 
general), and showed him, in a more particular manner, how he should supply that 
defect: "Is not," said he, "Aaron, the £,evite, thy brother? He is eloquent,* and 
I will appoint him to meet thee. Tell him what I have said; and be assured that 
I will always assist you both, and direct you what to say. He shall be the orator, 
and thou shalt be to him instead of God. And to strengthen thy commission, and 
give thee credit among thy people, take this rod in thy hand, for with it shalt thou 
be enabled to perform many miracles." 

Every obstacle being removed, and the most evincing demonstrations of a miracu- 
lous power, together with the protection of Divine Providence, given to Moses, he 
was at lengih prevailed on to accept the commission. He accordingly went first .to 
his father-in-law, Jethro, and, without telling him the occasion, requested permission 
to go and visit his brethren, who were then in the land of Egypt. 

Jethro readily consented to Moses's request ; upon which, taking his wife and 
children with him, he proceeded on his journey. He had not, however, gone far, 
when an angel appeared to him, and with a stern countenance, and flaming sword in 
his hand, threatened to kill him, because, either from the persuasions of his wife or 
from his own neglect, he had not yet circumcised his younger son Eliezar. As soon 
as Zipporah understood the cause of the Divine displeasure, she immediately took an 
instrument made of a sharp flint, and with it circumcised the child; which being 
dune, the angry vision, after giving signs that God was appeased, disappeared.! 

While Moses was on his journey to Egypt, Aaron, by a Divine revelation, was 
jnformed thereof, and ordered to go and meet him in the wilderness. Aaron obeyed 
the Divine command, and met his brother at a small distance from Mount Horeb. 
After mutual embraces and endearments, Moses opened to him the purport of his 
commission, the instructions he had received from God, and the miraculous works 
he was empowered to perform. 

* Moses excelled in wisdom and conduct; Aaron, his brother, in eloquence. Such is the wise order of 
Providence, which lias dispensed different gifts to different persons, that they may each lie assisting to one 
another, and knit more firmly the band of society! Thus Polydamus in Homer, Iliad 13, tells Hector, God 
gives to different men different accomplishments : 

"To some the powers of hloody war belong, 
To some sweet music, and the charm of son<r; 
To lew, and wondrous few, has God assigned 
A wise, extensive, all-considering mind." — Pope. 

t The best interpretation that can be given of this extraordinary circumstance is. that Moses havin? deferred 
the circumcision of his youngest son (perhaps in compliance to his wife), God was peculiarly offended with 
him for such neglect; not only because Moses knew tlmr, no child could be admitted a member of the Jewish 
community, nor be entitled to the blessings of God's covenant with those people, without circumcision ; but 
also because his example was of the greatest consequence : for who would have regarded the law, if the law- 
giver himself had neglected it? Zipporah, therefore, conscious of her husband's danger, as well as other own 
negligence, immediately performed the office herself; in consequence of which the cause being removed, 
God's anger also ceased ; and he suffered Moses to pursue his journey. Zipporah is supposed to have per- 
formed the office, because Moses was in too great a consternation to do" it himself 



142 AN ILLUSTRATED 

The two brothers, being thus joined in the same commission (though Moses was 
the sovereign), repaired with all expedition to Egypt. Immediately on their arrival 
they called an assembly of the chief elders of the Israelites, to whom Aaron declared 
the message which God had sent by Moses; while the latter, to confirm the truth of 
his divine mission, wrought the several miracles which God had appointed in the 
presence of the whole assembly. Tn consequence of this, they all appeared fully 
convinced that he was a true prophet come from the God of their fathers, who had at 
length commiserated their afflictions, and sent him now to deliver them from their 
bondage ; and, with this persuasion, they all knelt down and worshipped God. 

A few days after this, Moses and Aaron went to Pharaoh's court, and, having' 
obtained admission to the king, requested of him that he would permit the Israelites 
to go three days' journey into the wilderness, in order to perform a solemn service to 
the Lord their God. But the haughty tyrant not only refused complying with their 
request, but most impiously arraigned the divine prerogative, and called in question 
the existence of the only wise and true God in these presumptuous words : "' Who is 
the Lord, that I should obey his voice to let Israel go ? I know not the uord, neither 
will I let Israel go." 

Pharaoh suspected that the Israelites had a design of revolting from nis service, 
and that they had been laying schemes to get out of his dominions. This to him 
was an argument that they had too much leisure time from business, and that the 
most effectual way to check their contrivances would be to curtail their vacant hours ; 
he therefore ordered greater tasks and more work to be laid on them. He repri- 
manded Moses and Aaron for going among the people and interrupting them in their 
employments; and strictly charged the task-masters not to allow them any more 
straw, and yet to exact the same tale of bricks from them without abatement. 

The task-masters acquainted their under-offlcers with this severe injunction, who 
immediately communicated it to the people, and they were accordingly forced to 
wander about the country to seek for straw, the task-masters, at the same time, 
exacting from them their usual numoer of bricks ; and when they were unable to 
perform their task, the under-officers, who were Israelites, and whom the task-mas- 
ters had set over them, were called to account and punished. 

Not knowing whence this unreasonable severity proceeded, whether from the 
royal edict or the rigor of the task-masters, the under-officers addressed the king 
himself, and, in the most humble manner, laid their grievances before him. But so 
far were they from receiving any redress, that the answer returned them was — 
that " the king would have his edict fully executed, and insisted on having their full 
number of bricks, though he was resolved not to allow them any straw." 

This answer greatly afflicted the poor Israelites, insomuch that they were almost 
driven to despair. On their return from the king they happened to meet Moses and 
Aaron, and supposing them to be the cause of the additional burden laid on them, 
expressed their grief and resentment in words to this effect: "That they had taken 
care to infuse an odium into the king against them, and given him a plausible handle 
f o destroy them, which they wished to God might fall on their own heads." 

These bitter expressions greatly afflicted Moses, who, retiring to a private place, 
addressed himself to God in this humble expostulation : " Why," said he, " Lord, 
nast thou thus afflicted the people ? For since I spoke to Pharaoh in thy name, he 
hath treated them with more severity than before, and they are more unlikely to be 
delivered than ever." 

The great concern Moses had for the oppression of the Israelites was certainly the 
cause of his forgetting the promise which God had given him, as also what he had 
foretold relative to the perverseness of Pharaoh. But, notwithstanding This, the 
Almighty was pleased to give him fresh assurances of his divine intentions of 
removing the Israelites from the state of bondage: "I am the Lord," said he, "the 
Almighty God, that appeared unto Abraham, Isaac, and Jacob. Was I not known to 
them by my name Jehovah? Be assured that I the Lord,"who made *a covenant 
with them to give their posterity the land of Canaan, have heard their complaints 
and remembered my promise. Therefore, say thus to the children of Israel, I am 
Jehovah, who exist only of myself, and give existence to all beings. Tell them I will 
deliver them from the Egyptian slavery, with the power of my Almighty arm, and 
inflict heavy judgments on them that oppress them. Nor will I only deliver you all 
lirom this bondage, but I will take you under my immediate protection: ve shall be 



HISTORY OF THE BIBLE. 143 

my people, and I will be your God. I am Jehovah, the Lord, that promiseth this, 
and that can and will do it." 

Encouraged by this gracious and divine declaration, Moses immediately repaired to 
the Israelites, to whom he delivered his message as God had commanded. But such 
was their affliction of mind, in consequence of the increase of their servitude, and 
which they attributed to have arisen from him, that they paid no attention to what 
he said. They were prejudiced against him, and rather looked upon him as an 
enemy than as one who was desirous of procuring their enlargement. 

The Almighty, fully resolved to pursue the ends of his Providence, again com- 
manded Moses to go to the king of Egypt and demand the liberty of the Israelites. 
Having been so roughly dismissed from Pharaoh's presence before, and so unkindly 
rejected by the Israelites, Moses endeavored to decline the errand by drawing an 
argument from each circumstance : " Since," says he, " the children of Israel, thine 
own people, would not hear me, though what I offered was so much to their advan- 
tage, how can I expect that so wicked a prince as Pharaoh is should pay any atten- 
tion to so insignificant a person* as I am, and in a matter so much to his loss ?" 

To remove this objection, the Almighty was pleased to address himself to Moses in 
words to. this effect: " Consider," said he, " I have made thee as a Godf to Pharaoh 
and Aaron, thy brother, shall be thy interpreter, or orator. Thou shalt tell him all 
that I have commanded thee, and ye shall demand of Pharaoh the deliverance of my 
people. And that thou mayest not be discouraged by a repulse, as before, take notice 
that Pharaoh shall give no credit to what thou sayest, that I may thereby show my 
power and wonders to him and his people, and deliver the children of Israel by the 
strength of my hand. For since Pharaoh has begun to harden his heart in con- 
temptuously treating me and abusing my people, I will now permit him to go on in 
his obstinate humor, that I may exert my power in miraculous operations in the 
land of Egypt. Therefore, when ye come into Pharaoh's presence, and he shall 
demand a miracle of you, to convince him of the truth of your mission, thou shalt 
direct Aaron to cast his rod on the ground before Pharaoh, and it shall be turned into 
a serpent." 

In consequence of these instructions, Moses and Aaron went again to the king, and 
repeated their demand of his dismissing the Israelites. Pharaoh desired them .to 
show him some miracle, whereby he might be induced to believe, that the God, of 
whom they had so much spoken, had really sent for them. Upon this Aaron threw 
down his rod, which had no sooner touched the ground, than it was changed into a 
living serpent. 

Though Pharaoh was somewhat surprised at this incident, yet he was determined, 
if possible, to make it appear of no great importance. To effect this, he sent for nib 
principal magicians, whom he ordered to try, if, by their magical arts, they comd 
cause the like transmigration. They obeyed the king's commands, and, to his great 
satisfaction, their attempts succeeded. They threw down their rods, which were im- 
mediately changed into serpents, only with this remarkable circumstance, that Aaron's 
rod swallowed up (while in the figure of a serpent) all those of the magicians, after 
which it resumed its accustomed form. It might have been supposed, that this would 
have been sufficient to have convinced the proud monarch of the superior power of 
the God of Israel ; but his heart was so averse to the thoughts of parting with the 
Hebrews, that it did not in the least affect him. 

As this miracle made no impression on the obstinate tyrant, the Almighty resolved 
to make use of more forcible scourges, and to afflict the Egyptians with such a suc- 

* Tt is remarkable, that in the text Moses here calls himself an uncircumciserl person, or rather a man 
whose lips had not been circumcised. See Exod. vi. 12. By this we are to understand, that he meant no 
more than that he was not possessed of that fluency of speech which was necessary on so important an oc- 
casion. The word circumcised is phraseologically used by the Hebrews on several occasions, as when they 
call any one uncircumcised in heart, mind, or tongue, they mean no more than that the person spoken of is 
not so perfect in these particulars as might be wished. Besides, as circumcision was the first and greatest 
sacrament among them, so uncircurncision was esteemed the greatest scandal and disgrace. The phrase 
therefore, naturally and clearly expresses the humble opinion Moses had for himself, his unfitness for such 
an office, and his inability to persuade or prevail with so haughty a monarch as Pharaoh. 

t The word here translated a God, signifies a prince, a counsellor, or governor ; and as Moses was to 
work many wonders in the land of Egypt, so there is no doubt but Pharaoh would look upon him as a persoii 
endued with supernatural power. It was then beginning to grow common with the heathen nations, particu- 
larly the Egyptians, to rank their great men among the number of their gods ; and, therefore, when the Lord 
here speaks to Moses, he does not say that he made him an object of worship, but only that he w ould endue 
him with so much power, that the Egyptians would look upon him as a God. 



144 AK ILLUSTRATED. 

cession of plagues as should compel them to dismiss the long-enslaved Israelites. 
Having observed to Moses, that Pharaoh's heart was hardened, he ordered him to lake 
the rod, which had been turned into a serpent, and (in company with his brothei 
Aaron) to throw himself in the way of Pharaoh, at his usual time of coming to the 
banks of the river Nile. That as soon as he saw the king, he should again demand 
of him the liberty of the Israelites ; and that if he still continued obstinate, as a far- 
ther sign that they were messengers from God, he should give the rod to Aaron, who, 
by striking it on the water, should immediately change it into blood. 

In obedience to the divine command, Moses, at the time appointed, went to the 
bank of the river, soon after which the king arriving, he accosted him in words to 
this effect : " That he was sent from the Almighty God of the Hebrews, to demand 
the release of the Israelites, and that if he did not comply with his request, but still 
remained obstinate, his God should not only afflict him for his perverseness, but 
bring down the most heavy judgments on his people." 

The infidel prince, regardless of the order of God, by these two appointed mission- 
aries, still persisted in his resolution (so little did the first miracle operate on his 
mind) of detaining the Israelites, and continuing them in their wretched state of 
bondage. Finding all remonstrances in vain, Moses delivered his rod to Aaron, who, 
striking the water with it, as God had commanded him, it changed into blood 'and so 
continued for the space of seven days, by means of which the fish were suffocated, 
and the inhabitants compelled to dig for water to allay their thirst. As it Was known 
that Moses received his education among the Egyptians, Pharaoh concluded, that all 
this was performed by magic skill. Wherefore, calling for his magicians, he put them 
upon the like trial ; who, taking some water out of the wells they had dug, so artfully 
changed its color, as to make it appear like blood. Though this was but a delusion, 
yet Pharaoh was satisfied in his own mind that what Moses and Aaron had done wae- 
aot the effect of any supernatural power, but a mere trick of art; and therefore still 
resolved not to permit the departure of the Israelites. 

But the Almighty was pleased to display still farther miracles before this impious 
and obstinate tyrant. When the seven days Avere expired, and the w T aters had re- 
sumed their natural qualities, Moses, at the command of God, accosted Pharaoh again, 
and renewed his solicitations for the delivery of the Israelites, threatening, on his re- 
fusal, to bring upon the land such prodigious numbers of frogs, as should visit him 
and his subjects in their most private recesses. 

Pharaoh, regardless of these threats, defied him ; upon which Moses ordered Aaron 
to take his rod, and stretch forth his hand with it over the rivers, which in an instant 
affected all the waters of Egypt, that, not waiting for the slow productions of nature, 
the animated streams unburdened themselves upon tire land in shoals of frogs, which 
immediately invaded all parts of the country, and infested even the royal palace itself.* 

The obstinate and perverse king had again recourse to his magicians, who, by their 
mimic power, so deluded Pharaoh as to make him believe they had wrought the like 
miracle. This hardened his heart for a time; but the loathsome plague continuing, 
and pursuing his people wherever they went, he was at length forced to apply to 
Moses and Aaron, to whom he promised that the Israelites should have their liberty, 
provided their God would remove so infestuous a plague. " Entreat the Lord," said 
he, " that he may take away the frogs from me, and from my people ; and I will lei 
the people go that they may do sacrifice unto the Lord." 

Moses demanded the time when this should be put to an issue, upon which the next 
day was conjunctively agreed on. Accordingly, Moses, in order to fulfil his part of 
the contract, after leaving Pharaoh, retired to a private place, and, addressing himself 
to God, humbly besought him to remove the plague of the frogs from the land of 
Egypt. The Almighty was pleased to listen to Moses's solicitations: the frogs soon 
died, which the people gathered together in heaps; but they were so numerous, that 
before they could be removed, the scent, which was exceeding obnoxious, spread it- 
self throughout the whole country. 

* This plague of the frogs, as well as that of the water being changed into blood, was excellently adapted 
to subvert the superstitions of Egypt, and to demonstrate the over-ruling power of the Almighty; for as the 
bank of the river Nile was the grand scene of the magical operations of the Egyptians, in which blood and 
fross made a principal part of the apparatus ; so, by commanding that river to produce such an infinite mul- 
titude of these creatures to annoy them, God, with wonderful propriety, adapted their chastisement to the 
nature of their crimes: for frogs were not only the instruments of their abominations, but likewise the em 
blems of those impure demons whom they invoked by their incantations. 



HISTORY OF THE BIBLE. 



145 




10 



146 AN ILLUSTRATED 

As Moses had now fulfilled his part of the contract, he naturally expected that 
Pharaoh would have performed his ; but the impious monarch, vainly imagining that 
the artillery of divine vengeance was now exhausted, unfaithfully broke his word, 
and still refused to let the Israelites depart. 

This breach of promise so offended the Almighty, that he resolved to treat the 
haughty tyrant in a more severe manner than he had hitherto done. As yet God had 
given him previous notice of the judgments he intended to denounce, that he might 
have the opportunity of escaping .them ; but now, without giving him the least inti- 
mation of his design, he commanded Moses to direct Aaron to stretch out his rod, and 
strike the dust with it, that it might become lice throughout all the land of Egypt. 
Aaron had no sooner obeyed the divine command, than the animated dust was imme- 
diately turned into swarms of vermin, which not only infested the human species, but 
also the beasts of the field. Pharaoh again had recourse to his magicians, who (though 
they had faintly imitated the former plagues) now attempted this in vain : they owned 
their art outdone, and acknowledged this to be the inimitable work of a divine hand. 

But notwithstanding this, Pharaoh's heart was so hardened, that he would not pay 
the least attention to the solicitations of Moses ; upon whicli the Almighty was pleased 
to give him another summons, in words to this effect : " Rise up," says he to Moses, 
" early in the morning, and meet Pharaoh as he comes to the river : tell him, Thus 
saith the Lord : let my people go, that they may serve me, or I will send swarms of 
dies upon thee and thy people, which shall fill their houses, and cover the face of the 
earth. And that thou may est know, that this is brought as a judgment upon thee and 
thy subjects, for oppressing my people, I will, on that day, separate the land of Go- 
shen, in which my servants dwell, from the rest of Egypt, that the flies shall not mo- 
lest, them." 

Moses, in conformity to the divine command, delivered this message to Pharaoh, 
whose obstinacy and perverseness were so great, that he still refused the Israelites to 
depart. In consequence of this, the next day, clouds of swarming insects filled the 
air, which in numberless troops descended to the earth, and, with their unusual noise, 
surprised and affrighted the wretched inhabitants. All attempts to remove this dread- 
ful calamity proved vain and fruitless ; their most private recesses could not secure 
them from the poisonous stings of these obnoxious animals, and a succession of pain- 
ful misery invaded them on all sides. The magicians beheld, with confusion, this 
direful plague, and no more attempted to offer any imitation. A general horror was 
spread throughout the whole country, and every part echoed with the cries of tortured 
men and cattle. 

Not being able longer to endure this dreadful calamity, and finding no likelihood of 
its being removed, the obstinate Pharaoh sent for Moses and Aaron, and, in a sullen 
dissatisfied tone, bade them go and sacrifice to their God ; but with this injunction, 
that they should not pass beyond the bounds of Egypt. He was desirous of obtaining 
relief, but, at the same time, was unwilling to part with a people, from whose slavery 
he had reaped such great advantage. Being a stranger to the true God, he did not 
conceive that the Israelites could not acceptably sacrifice to their God while under 
Egyptian bondage. 

Moses, desirous of convincing rather than inflaming, the infidel prince, prudently 
answered : " We can not sacrifice to our God in this land, for that would be an affront 
to the Egyptians,* and they will be revenged on us. Permit us, therefore, to avoid 
their resentment, by going three days' journey into the wilderness, where Ave can sac- 
rifice to our God in the manner he hath commanded." 

In reply to this, the haughty monarch said, " If nothing else will serve you but to 
go into the desert. I will let you go ; but remember, it must not be far. And in re- 
turn for this concession, I desire you will entreat your God to remove the plague." 

Moses promised to intercede for him, but at the same time cautioned him to be sin- 
cere in what he said, and not violate his engagements as he had before done. Leav- 
ing Pharaoh, Moses retired to a proper place, where he addressed himself to God, be- 

* The meaning of this expression is, that the animals which they were to sacrifice to the Lord, being 
those which were worshipped by the Egyptians, it would be such an affront and abomination to them, as 
would endanger the lives of the Israelites. Herodotus tells us, that the Egyptians esteemed it a profana- 
tion to sacrifice any kind of cattle except swine, bulls, calves, and geese ; and that heifers, rams, and goats 
(the usual sacrifices of the Israelites;, were, by them, held sacred, it is, therefore, no wonder that the 
Israelites should wish to offei up their sacrifices in a place detached from the sight of the Egyptians, justly 
suspecting, that had they not, it might have been attended with fatal consequences. 



HISTORY OF THE BIBLE. 147 

seeching him to remove the plague of the flies. His prayers were accordingly heard, 
and the insects soon took their flight. But this obstacle was no sooner removed, than 
the haughty tyrant reassumed his former obstinacy, and peremptorily forbid the Is- 
raelites worshipping their God in the way and maimer he had directed. 

This additional provocation so incensed the Almighty against Pharaoh, that he again 
sent Moses to him with this message : " Tell him," said he, " Thus saith the God of 
the Hebrews, let my people go, that they may serve me, or be assured I will visit all 
thy cattle that are in the field with a grievous murrain ; and to make thee still more 
sensible of my Omnipotence, I will, by a wonderful distinction, preserve the cattle of 
my people, while I destroy those of the Egyptians." 

Pharaoh paid no more attention to this message than he had done to the former, in 
consequence of which, the very next day, this awful threat was most severely exe- 
cuted. The generous horse loathed his full manger and loved pastures, and sunk be- 
neath his rider ; the ass and camel could no longer support their burdens, or bear their 
own weight; the laboring ox fell dead before the plough; the harmless sheep died 
bleating, and the faithful dogs lay gasping by them. 

Though this was certainly a most horrid spectacle, yet it made not the least im- 
pression on the hardened Pharaoh, who still resolved to brave Heaven with his impi- 
ous perverseness. Remembering what Moses had said of the preservation of the Is- 
raelites' cattle, he sent to Goshen to learn how it had fared with them, and was assured 
that not one of their cattle had died, or received the least infection. This circumstance 
was certainly sufficient to have convinced him that it was no casualty, but a direct 
judgment upon him, seeing that it exactly answered the divine prediction. But not- 
withstanding this, his heart was so callous, that he still preserved the resolution of 
not suffering the Israelites to depart. 

These means proving ineffectual, the Almighty, in order to make some impression 
on the mind of this impious monarch, determined to afflict him and his people with 
a plague, and ihat without giving him the least notice of his intentions. He accord- 
ingly commanded Moses and Aaron to take ashes of the furnace, and throw them into 
the air in the presence of Pharaoh. This was accordingly done, upon which the ashes 
soon spread the dire contagion, and the tainted air infected the Egyptian blood with 
its pernicious influence. The most inveterate biles and ulcers appeared on their flesh, 
and their whole constitution became a noisome spring of sores. So universal was 
this plague, that even the magicians (who, it is probable, would willingly have once 
more tried their skill) were affected, and that in such manner, that they dared not 
appear in public. 

Pharaoh's obstinacy, which before proceeded from an implacable hatred to the 
chosen people of God, now arose from the mere hardness of his heart, and notwith- 
standing he must be sensible that the present plague was the immediate effect of a 
divine and supernatural direction, yet he continued firm in his resolution of detaining- 
the Israelites. But the Almighty, determined to make some impression on him, ren- 
dered the very powers of Heaven subservient to his divine purpose, giving this charge 
to his servant Moses : " Go," says he, " early in the morning, to the king of Egypt, 
and tell him, that I, the God of the Hebrews, demand the liberty/ of my people, that 
they may worship me ; which, if he refuse, he may be assured that I will shower 
my plagues upon him and his people ; and I will make him know that I am the only 
God on earth. Say farther to him : If, when lately I smote the cattle with a murrain, 
I had smitten thee and thy people with pestilence, thou hadst been cut off from the 
earth. But I have reserved thee to show my power, and by the judgments I shall in- 
flict will I make known my name to all the world. Oppress not, nor detain my peo- 
ple ; for if thou dost, to-morrow, by this time, unless thou submitteth thyself, I will 
send such a storm of hail from heaven upon Egypt as never was known since it has 
been a nation. And that thou mayest not lose* what cattle the murrain left, which 
being not in the field escaped that plague, send thy servants, and let them drive them 
under shelter ; for upon every man and beast, which shall be found in the field, the 
storm shall fall, and they shall surely die." 

So careless, as ivell as impious, was Pharaoh, that even this declaration would not 
make him submit, though his own life, as well as those of his people, was in immi- 
nent danger. But some of them, who had been witnesses of the dreadful wrath of 
God, made a prudent use of the divine caution, and, housing their cattle in time, they 
were preserved from the general destruction. 



148 AN ILLUSTRATED 

The appointed time being come, Moses, in obedience to the divine command, waved 
his rod in the air, which soon began to nr.urmur in imperfect sounds, till the fall 
charged clouds, with impetuous force, burst and discharged themselves in such horrid 
peals of thunder, as to shake the whole frame of nature. This was succeeded by a 
stormy shower of hail, which covered the ground with the scattered remains of trees 
and houses, and the dead bodies of men and beasts. Nor did the divine vengeance 
stop here : the heavens discharged a body of liquid fire, which, darting on the ground, 
glided over the waters, and rilled every place with the most dreadful horror. 

The haughty tyrant began now to be impressed with those sensations to which he 
had hitherto been a stranger. Seeing all nature, as he imagined, ready to dissolve, 
he melted into penitence, and, sending for Moses and Aaron, confessed himself guilty. 
" I have sinned this time," said he; " the Lord is righteous, and I and my people are 
wicked. Entreat the Lord that there be no more mighty thunderings and hail ; and 
I will let you go, and ye shall stay no longer." Moses promised to comply with this 
request, but at the same time assured him, he knew there was no sincerity in his 
heart ; and that his seeming repentance was only the effect of his fright. 

Moses, however, in conformity to his promise, addressed himself to the Almighty 
beseeching him to remove the plague ; which was no sooner done, than his predictior 
was verified : for, when Pharaoh found the storm was ceased, and all was calm and 
serene, his fears totally vanished, his perverseness returned, and he resolved still tc 
keep the Israelites in a state of bondage. 

The Almighty was now pleased to make another trial, and to send his servant Mo- 
ses to apprize the haughty and perfidious tyrant of his intentions. The message he 
delivered to Moses was prefaced by his reasons (as, indeed, he had done before) why 
he permitted Pharaoh to continue in his obstinacy ; the substance of which, togethei 
with the message itself, was to this effect : " I have," says he, " hardened Pharaoh's 
heart, and the hearts of his servants, that I may show these my wonders before them, 
and that thou mayest tell, in the hearing of thy sons, and the Israelites to succeeding 
generations, what prodigies I have wrought in Egypt, that ye may all know that i am 
the Lord, the Almighty Jehovah. Wherefore, go to Pharaoh, and tell him, Thus saith 
the Lord God of the Hebrews, Why dost thou persist in thy obstinacy ? Let my peo- 
ple go, that they may serve me, or I will bring the locusts into thy land to-morrow, 
which shall come in such swarms, as to cover the surface of the earth, and devour all 
the products of it that have escaped the former plagues. And this shall prove such a 
plague as none of thy predecessors ever saw." 

This message Moses carefully delivered to Pharaoh in the presence of his nobles, 
and, not receiving any answer to it, he retired. As soon as he was gone, Pharaoh's 
courtiers, still sensibly impressed with the late calamities, and fearful that he was 
about to call down more plagues upon them, very roughly accosted their king, desiring 
him to let the Israelites go and serve their God, lest, for his obstinacy, not only him- 
self, but also the whole people of his kingdom, should be totally destroyed. 

The importunity of Pharaoh's courtiers prevailed more than God's threats and judg- 
ments. He immediately despatched a messenger afrer Moses and Aaron, who ac- 
cordingly returning, he told them they might go and serve their God ; but under this 
limitation, that it should only be the men, for that all the women and children should 
be left behind. This, however, would not do for Moses : he insisted that all the Is- 
raelites should go, both old and young, sons and daughters; nay, and their flocks and 
herds; " for," said he, " we must hold a feast to the Lord, and all must be at it." 
Pharaoh considered this demand as not only peremptory, but insolent : he therefore 
bade them look to it, and consider well what they insisted on ; after which, in a very 
threatening manner, he dismissed them. 

This repulse occasioned another judgment to be inflicted on the miserable subjects 
of an infidel king ; for Moses, by the divine command, stretched out his hand, with 
the rod in it, and immediately a scorching wind blew all that day and the succeeding 
night ; the consequence of which was, the next morning there appeared endless le- 
gions of locusts, which, in a short time, so devoured the fruits of the earth, that it 
became, as it were, quite naked : the happy productions arising from the fertile Nile, 
and all that bountiful nature afforded, were carried off by these airy pillagers, and 
nothing appeared but horror and desolation throughout the land of Egypt. 

The hardened Pharaoh was more sensibly affected at this plague, than he had been 
at any of the former. He plainly saw that the destruction of the fruits of the earth 



HISTORY OF THE BIBLE. 149 

must be succeeded by the destruction of man and beast. Wherefore, sending for 
Moses and Aaron, he, in a more suppliant manner, addressed them in words to this 
effect : n I have, indeed, offended Jehovah your God, in refusing to obey his command, 
and you, in so often breaking my word with you : forgive me this offence, and entreat 
your God to avert this judgment, that I and my people perish not by devouring 
famine.'" 

Moses, once more compassionating the case of the justly afflicted king, addressed 
himself to the Almighty in his behalf, and the locusts, by the force of a strong 
westerly wind, were driven into the Red sea. But this plague was no sooner 
removed than Pharaoh's obstinacy and contempt of God's commands returned, and 
he again refused the departure of "the Israelites. 

All these methods to reduce Pharaoh to an obedience of the Divine command 
proving ineffectual, the Almighty commanded Moses to stretch forth his hand toward 
heaven, that there might be a universal darkness, such as before had never been 
known, throughout the land of Egypt. 

Moses obeyed the Divine command, immediately on which such solid and tbick 
clouds of darkness invaded the sky, that nature seemed at once to be involved in one 
dreadful eclipse : the sun no longer enlightened the lower world with his cheerful 
beams; the moon, with the stars, no more illuminated the air; and so dismal was 
the aspect of all things, that nature appeared as if about to return to her original 
chaos. 

This dreadful scene of horror lasted three days, and the haughty Pharaoh was so 
affected at it, that though he had long stood immoveable against the threats and 
judgments of God, yet he now, fearing a universal dissolution, and frightened at the 
continual terror of this long night, began seriously to relent, and sending for Moses, 
thus addressed him: — "Ye may go," said he, " with your little ones, and serve the 
Lord ; but, for my security, I would have you leave your flocks and herds behind." 

But this not being absolutely consistent with the Divine command, Moses would 
not accept it. He told Pharaoh that it was the express command of their God to 
remove with all their substance ; and that they knew not in what manner they were 
to offer sacrifice to their God, nor should they till they came into the wilderness. 

The haughty tyrant, incensed at the non-compliance of Moses to what he esteemed 
a distinguished indulgence, commanded him to be gone, and, with great austerity, told 
him if he ever appeared before him again, it should cost him his life. 

Moses promised Pharaoh he should never again see his face ; but, by the Divine 
command, he once more visited him, and that with a message more severe than any 
he had yet delivered. " Tell him," says the Almighty to Moses, " in the hearing of 
his people, Thus saith the Lord, About midnight will I go out into the midst of 
Egypt. And all the first-born in the land of Egypt shall die, from the first-born of 
Pharaoh that sitteth upon his throne, even unto the first-born of the female servant 
that is behind the mill ;* and all the first-born of beasts. And there shall be a great 
cry throughout all the land of Egypt, such as was never before, nor shall be again. 
But the children of Israel shall not be in the least affected, that ye may know the 
distinction made by the Lord between you and them. And all thy servants shall 
come down unto me, saying, Get thee out, and all the people that follow thee; and 
after that will I go out myself." 

Moses delivered this message to Pharaoh in the manner he had been commanded. 
But the haughty tyrant defied his threats, and still persisted in his obstinacy that the 
Israelites should not depart from Egypt ; upon which Moses, finding him inflexible, 
turned away and left him. 

Previous to the carrying of this last sentence into execution, the Almighty instructed 
Moses and Aaron in what manner to direct the people to prepare the passcver, which 

* It was usual for the lowest slaves to be employed in the drudgery ot the mill ; and therefore the prophet 
Isaiah uses this idea, to express the abject state of slavery to which Babylon should be reduced : " Come 
down, and sit in the dust, O virgin daughter of Babylon : sit on the ground, take the mill-stones and grind 
meal." Isaiah lvii. 1, 2. Dr. Shaw observes, that most families in those countries still grind their wheat 
and barley at home, having two portable mill-stones for that purpose ; the uppermost whereof is turned 
round by a small handle of wood, or iron, which is placed in the rim. When the stone is large, or expedi 
tion is required, then a second person is called in to assist ; and, it is usual for the women alone to be con- 
cerned in this employment, who seat themselves over against each other, with the mill-stones between 
them. We may see not only the propriety of the expression in this verse, of sitting behind the mill, but the 
force of another, Matt. xxiv.'41, that "Two women shall be grinding at the mill; the one shall be taken, 
and the other left." 



150 AN ILLUSTRATED 

was to be a feast in commemoration of their departure out of Egypt, and was to be 
Held on the day preceding that event.* The directions which, by the Divine com- 
mand, Moses gave to the people on this occasion, were to the following effect : that 
every family of Israel (or, if the family was too small, two neighboring families 
joining together) should, on the tenthf day of the month, take a lamb, or kid, and 
having shut it up till the fourteenth day, then kill it. That the lamb, or kid, should 
be a male not above a year old, and without any manner of blemish: that, when 
they killed it, they should catch the blood in a vessel, and, with a bunch of hyssop 
dipped in it, sprinkle the side posts of the outer door, after which they should not 
stir out of the house till the next morning. In the meantime, they were to eat the 
lamb, or kid (dressed whole and without breaking a bone of it), neither raw nor 
sodden, but roasted, with unleavened bread and bitter herbs ; that if there was more 
than they could dispense with, they were to bury it; and, lastly, that the posture in 
which they were to eat it was to be in a hurry, with their clothes^: on their shoulders 
and their staves in their hands, as if they were just upon the point of going to depart. 

The tremendous night was not long delayed. While the Jews were celebrating 
this newly instituted feast — at midnight — the destroying angel went forth in a pesti- 
lence, and smote all the first-born in the land of Egypt, — "from the first-born of Phar- 
aoh, that sat on his throne, to the first-born of the captive that lay in the dungeon ; 
and all the first-born of cattle." And there was a great cry in Egypt — lamentation 
and bitter weeping — for there was not a house in which there was not one dead. 

The effect of this dreadful blow was exactly such as Moses had foretold. The king, 
his nobles, and the Egyptian people, rose in sorrow from their beds that night. The 
.shrieks of the living, with the groans of those about to die, breaking in upon the still- 
ness of the night — the darkness of which must greatly have aggravated the horror 
and confusion of that hour— made the people fancy they were all doomed to destruc- 
tion, and that the work of death would not cease till they had all perished. The king 
himself was filled with horror and alarm. Without truly repenting his obduracy, he 
bitterly lamented its effects. It appeared to him that the only method of arresting the 
progress of the destruction was to send the Hebrews instantly away — in the fear that 
every moment they tarried would prove the loss of a thousand lives to Egypt. He 
therefore sent to Moses and Aaron by that very night — that hour — to tell them, " Get 
you forth from among my people, both ye and the children of Israel ; and go and serve 
the Lord as ye said ; take also your flocks and herds, and begone ; and bless me also." 
And the Egyptian people also, says the scriptural narrative, were urgent upon them, 
to send them away in haste ; for they said, " We are all dead men." In their anxiety 
to get them off, lest every moment of their stay should prove the last to themselves 
or those dear to them, the Egyptians would have done anything to satisfy and oblige 
them. This favorable disposition had been foreseen from the beginning, and the He- 
brews had been instructed by Moses to take advantage of it, by borrowing ornaments 
of precious metal — " Jewels of gold and jewels of silver," with rich dresses, from the 
Egyptians. On the principle that, " all that a man hath he will give for his life," 
there can be no doubt but that, under circumstances which made them consider their 
own lives in jeopardy, aud when the losses they had sustained were calculated to make 
their finery seem of small value in their sight, the Egyptians were quite as ready to 

* These directions given by the Almighty to Moses are introduced by the following passage : "This month 
shall be unto you the beginning of months ; it shall be the first day of the first month of the year to you." 
The Jews, like most other nations, began their year, before this event, about the autumnal equinox, in the 
month Tifri, after their harvest and vintage : but that which was their first month, now became their 
seventh; as the month of Abib, which answers principally to our March, was, by God's appointment, and 
in commemoration of this their deliverance, constituted the first month of their sacred year. Abib signi- 
fies the green corn; and the month was so named, because, about this time, the corn in those countries be- 
gan to ripen. 

t The passover, or feast was to be celebrated on the fourteenth day of the month, so that four days were 
allowed previous to its being held. In after-times the Jews did not begin their preparations till the thir- 
teenth, or the day preceding the passover : but here, they are ordered to prepare on the tenth day of the 
month, not only because this being the first time of the celebration of the passover, they might require 
more time to prepare for a ceremony entirely new, but because, being to depart from Egypt suddenly, and 
in great haste, they might be perfectly ready, and have no hinderance to make them neglect any part of the 
duty enjoined. 

t These clothes were slight thin garments, resembling those which the Arabs now wear, and which they 
call hykes. " These hykes," says Dr. Shaw, " are of various sizes, and of different qualities and fineness. 
The usual size of them is six yards long and two broad. It serves them for a complete dress in the day; 
and, as they sleep in their raiments, as the Israelites did of old (Deut. xxiv. 13) it serves likewise for their 
bed and covering at night." 



HISTORY OF THE BIBLE. 



151 




152 AN ILLUSTRATED 

lend as the Hebrews to borrow. The women also were authorized to borrow troiu 
the Egyptian females : and we may easily believe that their exertions added much to 
the large amount of valuable property which was extracted from the fears of tho 
Egyptians. With whatever understanding these valuable articles were given and re- 
ceived, the ultimate effect is, that in this final settlement, the Hebrews received some- 
thing like wages — though, as such, inadequate — for the long services they had ren- 
dered to the Egyptians. * 

So eager were the Egyptians to get them off, that, between persuasions, bribery, 
and gentle compulsion, the whole body had commenced its march before daybreak, 
although it was not till midnight that the first-born had been slain. They had no time 
even to bake the bread for which the dough was ready; and they were, therefore, 
obliged to leave it in their dough bags, which they carried away, wrapped up in their 
clothes, with the view of preparing their bread when an opportunity might be offered 
by their first halt. Hurried as they were, they forgot not the bones of Joseph, which 
they had kept at hand, and now bore away with them. On they marched, driving 
before them their cattle and their beasts of burden, laden with their moveables and 
tents ; and themselves, some, doubtless, riding on camels, some on asses ; but, from 
the great number of these required for the women and the children, most of the men 
doubtless marched on foot. Thus, laden with the spoils of Egypt, they went on their 
way rejoicing, leaving the Egyptians to the things which belong to mourning and the 
grave. 

We are told that the number of the Israelites who on this eventful night com- 
menced their march was " about six hundred thousand men on foot, besides women 
and children." The description of " men on foot" denotes, as elsewhere appears, men 
fit to bear arms, excluding therefore not only those who are too young, but those who 
are too old for such service. As this prime class of the community is usually in the 
proportion of one fourth of the whole population, the result would give nearly two 
millions and a half as the number of the posterity of Jacob. This number is so very 
high, that it has seemed incredible to many. We must confess, that it is difficult to 
realize the presence of so vast a host, with their flocks and herds, and to form an idea 
of the immense area they would cover, were only standing-room given to them, much 
more where encamped under tents ; — and when we further consider the length and 
breadth of their moving body on a march, as well as the quantities of water they 
would require, we may be tempted to conclude that a much smaller number would 
amply justify the promises of God, and would render many circumstances in the en- 
suing portion of their history more easy to be understood. Besides this, the ancient 
manner of notation afforded temptations and facilities for the corruption of numbers, 
whence it happens that the most disputed texts of Scripture, and those in which, as 
the copies now stand, there are palpable contradictions, are those which contain nu- 
merical statements. We are not insensible to these considerations, and have endeav- 
ored to assign them all the weight which they are entitled to bear. But seeing that 
the present number, high as it is, has some support from collateral evidence, and from 

* The "Borrowed" Jewels. — Much learning and labor have been bestowed on explanations of this 
transaction. The most general improvement which has been suggested is, that we should assign the sense 
of " ask," or " demand," to the word which most versions translate into " borrow :" and the meaning will 
then be, that the Hebrews availed themselves of the consternation in which they saw the Egyptians, to de- 
mand these valuable articles, in compensation for the long service they had rendered. In this explanation 
one little circumstance is forgotten, which is, the probability that these precious articles were obtained 
from persons who had never any direct benefit from, or interest in, their services. It seems to us that not 
so much as is commonly supposed is gained by this alteration. We prefer to adhere to the more received 
view of the case ; because that seems more in agreement with all the circumstances which surround the 
transaction. The explanation proceeds on the notion that the Israelites had avowed their intention to es- 
cape ; for, had it been presumed that they intended to return, it would have been a piece of the grossest and 
most fatal madness in them to " demand" this valuable property from the Egyptians in a compulsory man- 
ner. But their intention to withdraw altogether was never avowed while they were in Egypt. Moses 
never avowed it. Even when rather closely pressed on the subject, he persisted, at least by implication, 
that there was no other object than that of holding a feast to Jehovah at the distance of three days' journey 
into the wilderness, and the ulterior intention was not distinctly avowed by the move which was made 
from " Etham on the edge of the wilderness." This, therefore, only being the avowed object of the Israel- 
ites, it must have seemed perfectly natural to the Egyptians that they should wish to appear as richly attired 
as possible at the great feast they were about to celebrate ; and as natural, that they should borrow such 
articles as they, in their state of bondage and poverty, did not possess. The consternation they were in at 
the death of their first-born, and their haste to get the Hebrews away, precluded much deliberation. But 
by the time the Israelites moved from Etham there had been leisure for reflection, and they manifested theii 
sense that the substance with which they parted on that occasion had only been lent, by the haste whicV 
they made to recover it, as soon as they became assured that the Hebrews intended to escape. 



HISTORY Uf THE BIBLE. 



1^ 



\ i 



i^ 







Departure from Egypt. 

the considerations to which we have already 
adverted, and, above all, reflecting- that the 
present number is a positive circumstance, 
whereas all alteration could only be conjec- 
tural,* we deem it the best and safest course 
to take the number as we find it in the pres- 
ent copies of the Pentateuch. But besides 
the descendants of Jacob, there was a large 
" mixed multitude," which went out of Egypt 
on this occasion. Who they were is not 
clearly stated ; but it would appear that the 
mass was formed of foreign slaves, belong- 
ing to the principal persons among the He- 
brews, with a good number, probably, be- 
longing to the Egyptians, who were glad to 
take the opportunity of escaping with the 
Israelites. Besides this, there were mani- 
festly a considerable number of Egyptians of 
the poorer class, who perhaps expected to 
better their condition in some way, or had 
other very good reasons for leaving Egypt : 
indeed, as it did not turn out that the Israel- 
ites were anything the better for their pres- 
ence, we are free to confess that we think it 
likely they were chiefly such thieves, vaga- 
bonds, adventurers, arid debtors, as could no 
longer stay safely in Egypt. 

The circumstance that Moses was so well 
acquainted with the number of the Israelites 
before they left Egypt, intimates that an ac- 
count of their numbers had nol long before 
been taken by the Egyptians. That ingeni- 

* So conjectural that while some strike off one cipher. 
i educing 600,000 to 60,000, others are not content 
without taking off two, thus reaching the certainty 
the very convenient and manageable number of 6,000 
Another conjecture has been that the 600,000 includes 
all the population, and not merely the men fit to bear 
arms ; but this is precluded by the terms of the text, 
" besides women and children " 



154 AN ILLUSTRATED 

ous people employed very early, if they did not invent, the practice of taking a census 
of what is called the effective part of the population ; and from them, unquestionably, 
the Israelites, under the direction of Moses, adopted this useful custom. In all such 
enumerations, in ancient times, the women and children were not included, and their 
number is never stated. But probably they were able to form an estimate of the pro- 
portion which the numbered part of the population bore to the whole ; although their 
conclusions in this matter must have been more uncertain than our own, which have 
been found on repeated actual enumerations of portions of the entire population which 
were never included in the ancient enumerations. 

The point from which the Hebrew host started on their march was Rameses, one 
of the " treasure cities" which they had built for Pharaoh in the land of Goshen, and 
which seems to have become the chief place in the territory they occupied. The 
difficulties in tracing their march begin ai the very first stage. 

There are two preliminary questions, satisfactory information on which would 
much assist us in understanding the early part of their journey. The first is, the 
situation of Rameses, frcm which they started ; and the second, the point to which 
their journey was, in the first instance, directed. On the first point no very satisfac- 
tory information can be obtained. It is, indeed, not quite clear that any particular 
locality is intended, or whether the land of Goshen, in the large indefinite" sense, may 
not be denoted by "the land of Rameses. 1 ' But some information is reflected upon 
the first by the answer to the second of these questions, which answer is, that the 
destination which was in the first instance contemplated, was doubtless the wilder- 
ness of Sinai. The land of Goshen appears most evidently to have bordered on, if it 
did not include, part of the tract over which the nearest and most convenient road to 
the peninsula of Sinai from the banks of the Nile has always passed. This is nearly 
the line in which, in after ages, a canal was made connecting the Nile with the Gulf 
of Suez ; and that, while it is the nearest route, it is the only one which offers a sup- 
ply of water, is a consideration which doubtless as much recommended it in ancient 
times to those going from Egypt to S.inai or Arabia, as it does now recommend it to 
the great caravan of pilgrimage which yearly journeys from Cairo to Mecca. The 
route of this caravan is the same, as far as the head of the Gulf of Suez, as one would 
take which proceeds to the Desert of Sinai. We shall therefore presume that this 
was the route taken. 

If the Hebrews were to have gone direct to take possession of the Promised Land, 
their nearest road would have been " by the way of the Philistines ;" that is, by the 
usual route from Egypt to Gaza. But the Philistines were unquestionably the most 
powerful and warlike people then in Palestine, and there was already some ill blood 
between them and the Israelites, and would be likely to offer a most formidable op- 
position to them at the very first step of their progress. The Hebrews were in fact 
altogether unfit to face such enemies, or any enemies whatever: they were not yet 
even fit to be a nation ; and therefore, instead of being at once led to their promised 
heritage, it was the divine will that they should be conducted into the desert, there 
to be trained, disciplined, and instructed, so as to fit them for their future destinies. 
Moses knew that their first destination was the wilderness of Sinai; for when the 
Lord appeared to him in Horeb, it was announced that the bondaged children o** 
Abraham should be brought to worship God hi that very mountain. 

The Hebrews left Rameses and proceeded on their way. And now it appeared 
that the Lord provided against their going astray, by placing a miraculous column 
of cloud to go before them by day and mark out their road ; while by night it became 
a column of fire, and gave light to all the camp. This was important, also, as evin- 
cing that Moses was not acting by his own authority, and that, however highly he 
was entitled to their confidence and respect, they had a more unerring Guide and a 
more exalted Protector. 

Their first day's journey brought them to Succoth. We relinquish the notion 
which we once entertained that Succoth may have been at or near the place (Birket 
el Hadj, or Pilgrim's Pool) where the great pilgrim caravan encamps and makes its 
final arrangements for its journey. We think it, upon the whole, more likely that 
the point from which the Hebrews departed in the first instance may have been in 
that neighborhood. Succoth, therefore, must be sought somewhere about a day's 
journey in ihe direction toward Suez. The name denotes tents or booths, and it is 



HISTORY OF THE BIBLE. 



155 




156 A N" ILLUSTRATED 

useless to seek its site, as the name appears only to denote a place where caravans 
passing that way usually encamped. 

Their next resting-place of which we are told was "Etham, on the edge of the 
wilderness." But in this, as in other cases, we -are not to suppose that the places 
which are named are the only places at which they rested ; and in the present in- 
stance the distance may suggest that this Etham was the third rather than the second 
encampment. The halting-places of caravans are in these desert regions so much 
determined by the presence of wells, that, in connexion with the circumstance of its 
being situated " on the edge of the wilderness," there is not much difficulty in con- 
cluding that Etham is represented by the modern Adjeroud, which forms the third 
sta^e of the pilgrim's caravan, and where there is an old fortress, a small village, and 
copious well of indifferent water. This place is about eleven miles to the northwest 
of Suez. The neighborhood seems indeed to be on the edge of the wilderness: for 
what M. du Bois-Ayme says of Bir-Suez (which he identifies with Etham) is true 
also of Adjeroud, that, in effect, it appears to be toward the extremity of the desert: 
for hence the sea is seen to make a bend to the west, and by joining the high chain 
of Mount Attaka to terminate the'desert to the south. The journey to this point had 
been for the most part over a desert, the surface of which is composed of hard gravel, 
often strewed with pebbles. 

They had now arrived near the head of the Red sea, and also, as we suppose, at 
the limit of the three days' journey into the wilderness for which they had applied. 
It is therefore evident that their next move must decide their future course, and con- 
vey to the Egyptians a clear and decisive intimation of their intentions. If they 
designed to do as they had all along declared to be their only wish, they would stay 
at this place, and proceed to celebrate the feast to Jehovah, of which so much had 
been said : but, if they intended to escape altogether, they would resume their jour- 
ney, and, passing by the head of the Red sea, strike off into the desert. And here 
God, who knew that the king of Egypt had so far recovered his consternation that 
he was determined to pursue and drive them back, if they made any move indicating 
an intention to escape, directed a move which must have been most unexpected to 
all parties, and which could not to any indifferent spectator have seemed the result 
of the most gross and fatal infatuation. 

About the head of the Gulf of Suez a desert plain extends for ten or twelve miles 
to the west and north of the city of that name. On the west this plain is bounded 
by the chain of Attaka, which comes down toward the sea in a northeasterly direc- 
tion. Opposite Suez this chain is seen at a considerable distance, but, as we advance 
southward, the mountains rapidly approach the sea, and proportionately contract the 
breadth of the valley ; and the chain terminates at the sea, and seems, in the distant 
view, to shut up the valley at Ras-el-Attaka, or Cape Attaka, twelve miles below 
Suez. Butj on approaching this point, ample room is found to pass beyond ; and on 
passing beyond we find ourselves in a broad alluvial plain, forming the mouth of the 
valley of Bedea. This plain is on the other or southern side nearly shut up by the 
termination of another chain of these mountains, which extend between the Nile 
and the western shore of the Red sea. Any further progress in this direction would 
be impossible to a large army, especially when encumbered with flocks and herds, 
and with women, children, and baggage ; and this from the manner in which the 
rocks, the promontories, and the cliffs advance on the western shore. And, besides, 
any advance in this direction would be suicidal to a body desiring to escape from 
Egypt, as they would have the Red sea between them and Arabia Proper, and could 
only get involved among the plains and valleys which separate the mountain chains 
of Egyptian Arabia. 

The valley of Bedea, which opens to the Red sea in the broad plain to which we have 
brought the reader, narrows as it proceeds westward toward the Nile. It forms a fine 
roadway between the valley of the Nile and the Red sea, and, as such, ha« in all 
ages been one of the most frequented routes in all the country, being traversed by 
all parties and caravans which desire to proceed from the neighborhood of Cairo, 01 
places to the south of Cairo, to Suez, or to places lying beyond the head of the gulf. 

Now, the Hebrew host being at Etham, and their next step thence being of the 
utmost importance, they were directed, not — as might obviously have been expected 
— to pass round the head of the gulf into the Sinai peninsula, but to proceed south 
ward, between the mountains of Attaka and the western shore of the gulf, and, after 



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158 AN ILLUSTRATED 

passing the Ras-el-Attaka, to encamp in the plain into which the valley of Bedea 
opens. The more thoroughly any one makes himself acquainted with the topogra- 
phy of this region, the more obvious and reasonable, we are persuaded, will seem to 
him this explanation of the text — " Turn and encamp before Pi-ha-hiroth [the mouth 
of the ridge], between Migdol and the sea, over against Baal-zephon: before it ye 
shall encamp by the sea." As the names Migdol and Baal-zephon are not now 
recognisable anywhere about the head of the gulf,* no facts or inferences can be de- 
duced from them ; but an important confirmation is derived from the circumstance 
that we are told that, in consequence of the move which was made, the Hebrew host 
were shut up between the sea and the mountains, without any means of escape, 
unless through the sea, when the retreat in the rear was cut off. 

Many have thought they found cause to wonder at this extraordinary movement, 
which placed the Hebrews in a position of such inextricable difficulty, forgetting that 
this was the very purpose of God, that the prospect of an extraordinary advantage 
might tempt the Egyptians on to their own destruction, and bring them within the 
reach of those agencies by which God intended to act against them. The wonder 
which the reader may feel is exactly the wonder which the king of Egypt felt, and 
by which he was led on to his ruin. 

The movement was made ; and the thousands of Israel encamped in the plain of 
Bedea. 

The days which had passed had given the Egyptians time to recover from some 
portion of their panic ; and their first feeling of unmixed horror and alarm gave place 
to considerable resentment and regret, on the king's part, that he had so suddenly 
conceded all the points which had been contested between him and Moses, and had 
allowed them all to depart ; and as for his subjects, such of them as had a profitable 
interest in the labors of the Israelites would, to some extent, join in the king's feel- 
ings, as soon as their bondsmen took any course to intimate that they intended to 
escape ; and the same intimation would not fail to alarm those who had " lent" to 
the Hebrews their "jewels of silver and jewels of gold," and who by this time had 
found leisure to think that they had too easily parted with their wealth. Thus it 
seems that the course which the Israelites might take after their arrival at Etham 
was regarded with much anxiety by the Egyptians, who took care to be informed of 
all their movements. 

When, therefore, the king heard not only that they had taken a decisive move 
from Etham, but, through some astonishing infatuation, had so moved as to become 
" entangled in the land," and " shut in by the wilderness," he hastened to avail him- 
self of the extraordinary advantage which they had placed in his hands. " He made 
ready his chariot, and took his people with him." He mustered not less than six 
hundred chariots, which are said to be "all the [war] chariots of Egypt." This is 
in correspondence with the sculptures, which show that the Egyptians made great 
use in war of such chariots as our engraving exhibits. A large body of infantry! was 
also assembled, and the pursuit commenced. Their light, unencumbered march was 
no doubt much more quickly performed than that of the Israelites to the same place. 

One of the citations in Eusebius from the lost history of Manetho, the Egyptian 
priest, says: " The Heliopolitans relate that the king with a great army, accompanied 
by the sacred animals, pursued after the Jews, who had carried off with them the sub- 
stance of the Egyptians"X This takes notice of two facts not mentioned by Moses, 
but not at all disagreeing with his statement, namely, that, for their protection against 
the God of Israel, the Egyptians took with them their sacred animals, by which 
means the Lord executed judgment upon the [bestial] gods of Egypt, as had been 
foretold (Exod. xii. 12) ; and then that to recover the substance which the Hebrews 
nad "borrowed" was one of the objects of the pursuit. 

We do not agree with those who think that the king of Egypt came upon the 

* Migdol was probably a tower, as the name imports, and may seem to have been on the mountains which 
em in the valley. Baal-zephon, meaning the Northern Baal or Lord, would seem to have been a town or 
emple situated somewhere in the plain of Medea, or over against it on the eastern shore of the sea. 

■f These must be intended by "his army," as distinguished from his " chariots and horsemen " Our engra- 
ling, (p. 133) composed from Egyptian sculptures and paintings, shows Egyptian soldiers with the equipments 
nd°arms of different corps. The man in the foreground with the round studded shield is, however, not ar 
Egyptian, but belongs to a nation, the soldiers of which are' often seen fighting as auxiliaries along will 
hose of Egypt. A native Egyptian soldier, if he has any shield, has it round at the upper end and squan 
t the lower. The charioteer in the background is known to be a king by his head-dress. 
: • rraep. Evang." lib. x. cap. 27. 



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160 AN ILLUSTRATED 

encamped Hebrews through the valley of Bedea, in the p.ain at the mouth of which 
they were encamped. As he was so glad to find how they had "entangled them- 
selves in the land," he was not likely to take a course which would deprive him of 
all the advantages derivable from their apparent oversight. This he would do by 
coming upon them through the valley of Bedea; for this would have left open to 
them the alternative of escaping from their position by the way they entered : 
whereas, by coming the same way they had come, he shut up that door of escape, 
and, if they fled before him, left them no other visible resource but to march up the 
valley of Bedea, back to Egypt, before the Egyptian troops. That this was really 
the advantage to himself which the king saw in their position, and that it was his 
object to drive them before him back to Egypt through this valley, or to destroy them 
if they offered to resist, we have not the least doubt ; and it is unlikely that he would 
take any road but that which would enable him to secure these benefits. 

The Egyptians, being satisfied that they had secured their prey, and that it was 
impossible for their fugitive bondsmen to escape but by returning to Egypt, were in 
no haste to assail them. They were also, themselves, probably wearied by their 
rapid march. They therefore encamped for the night — for it was toward evening 
when they arrived — intending, probably, to give effect to their intentions in the 
morning. 

As for the Israelites, the sight of their old oppressors struck them with terror. 
There was no faith or spirit in them. They knew not how to value their newly- 
found liberty. They deplored the rash adventure in which they had engaged ; and 
their servile minds looked back with regret and envy upon the enslaved condition 
which they had so lately deplored. Moses knew them well enough not to be sur- 
prised that they assailed him as the author of all the calamities to which they were 
now exposed. " Is it because there were no graves in E^ypt," said they, " that thou 
hast taken us away to die in the wilderness ? Is not this the word that we did tell 
thee in Egypt, saying, Let us alone, that we may serve the Egyptians ? For it had 
been better for us to serve the Egyptians than to die in the wilderness." This is one 
specimen of a mode of feeling and character among this spiritless and perverse 
people of which Moses had seen something already, and of which he had soon occa- 
sion to see much more. One might be disposed to judge of their feelings the more 
leniently, attributing them to the essential operation of personal slavery in enslaving 
the mind, by debasing its higher tones of feeling and character, did we not know that 
the same characteristics of mind and temper constantly broke out among this remark- 
able people very long after the generation which knew the slavery of Egypt had 
passed away. 

Moses did not deign to remonstrate with them or to vindicate himself. It seems 
that the Divine intention had been previously intimated to him; for he answered, 
with that usual emphasis of expression which makes it a pleasure to transcribe his 
words: "Fear ye not: stand still, and see the salvation of the Lord, which he will 
show to you this day : for the Egyptians whom je have seen to-day ye shall see no 
more again for ever. The Lord shall fight for you, and ye shall hold your peace." 
They were pacified by this for the present ; but there is good reason to suspect, that 
if measures of relief had long been delayed, they would have given up Moses and 
Aaron to the Egyptians, and have placed themselves at their disposal. But measures 
of relief were not long delayed. When the night was fully come, the Lord directed 
Moses to order the people to march forward to the sea; on their arriving at which, 
the prophet lifted up his rod upon the waters, over which instantly blew a powerful 
east wind, by which they were divided from shore to shore, so that the firm bottom 
of hard sand appeared; offering a dry road in the midst of the sea, by which they 
might pass to the eastern shore. At that instant, also, the pillar of fire which had 
gone before the Hebrews to guide them on their way was removed to their rear, and, 
being thus between them and the Egyptians, it gave light to the former in theii 
passage, while it concealed their proceedings and persons from the latter.* 

It thus happened that some time passed before the Egyptians discovered that the 
Israelites were in motion. When they made this discovery, the king determined to 

* According to a well-known optical effect, by which we can see by night all that stands between us and 
he light, but nothing that lies beyond the light. No doubt the piliar gave good light to the Egyptians them- 
selves, but did not enable them to see the Israelites. In like manner the Israelites, doubtless, could nol 
see the Egyptians. A little attention to a matter so perfectly obvious would have spared us some specula- 
tions, such as that which gives the pillar a cloudy side and a tlamirg side, &c. 



HISTORY OF THE BIBLE. 



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11 



162 AN ILLUSTRATED 

follow. It is by no means clear that they knew or thought that they were following 
them into the bed of the sea. Considering the darkness of the mgnt, except from 
the light of the pillar, with the confusion of ideas and indistinct perceptions of a 
people who had not been on the spot long enough to make particular observations, 
and most of them probably roused from sleep to join in the pursuit, it seems likely 
that they felt uncertain about the direction, and supposed that they were following 
some accustomed route by which the Israelites were either endeavoring to escape or 
to return to Egypt. They may even have thought they were going up the valley of 
Bedea, although that actually lay in an opposite direction. Anything, however 
improbable, seems more likely to have occurred to them than that they were passing 
through the divided sea. 

By the time the day broke and the Egyptians became aware of their condition, all 
the Hebrews had safely reached the other side, and all or nearly all the Egyptians 
yere in the bed of the gulf; the van approaching the eastern shore, and the rear 
tiaving left the western. The moment of vengeance was come. They found them- 
selves in the midst of the sea, with the waters on their right hand and on their left, 
and only restrained from overwhelming them by some power they knew not, but 
which they must have suspected to have been that of the God of the Hebrews. 
The marine road, ploughed by the multitudes which went before them, became 
distressing to them; their chariot-wheels dragged heavily along, and very many of 
them came off from the cars which they supported. The Lord also began to trouble 
them with a furious warfare of the elements. The Psalmist more than once alludes 
to this. He exclaims: "The waters saw thee, O God, the waters saw thee, and 
were afraid:" and then speaks as if every element had spent its fury upon the 
devoted heads of the Egyptians. The earth shook; the thunders rolled; and most 
appalling lightnings — the arrows of God — shot along the firmament ; while the clouds 
poured down heavy rains, "hailstones, and coals of fire."* It deserves to be men- 
tioned that this strife is also recorded by the Egyptian chronologer, who reports, " It 
is said that fire flashed against them in front." 

By this time the pursuers were thorougly alarmed. " Let us flee," said they, 
from the face of Israel, for Jehovah fighteth for them against the Egyptians." But at 
that instant the Lord gave the word, Moses stretched forth his hand over the sea, 
and the restrained waters returned and ingulfed them all. 

This stupendous event made a profound impression upon the Hebrew mind at 
iaro-e. From that day to the end of the Hebrew polity, it supplied a subject to which 
the"sacred poets and prophets make constant allusions in language the most sublime. 
Its effect upon the generation more immediately concerned was very strong, and, 
although they were but too prone to forget it, was more abiding and operative than 
any which had yet been made upon them. When they witnessed all these things, 
and soon after saw the carcases of those who had so lately been the objects of such 
intense dread to them, lying by thousands on the beach, " they feared the Lord, and 
believed the Lord and his servant Moses." 

In the sublime song which Moses composed and sanp; with the sons of Israel in 
commemoration of this great event — their marvellous deliverance and the overthrow 

of their enemies he, with his usual wisdom, looks forward to important ulterior 

effects, to secure to the Hebrews the benefit of which may not improbably have 
formed one of the principal reasons for this remarkable exhibition of the power of 
Jehovah, and his determination to protect the chosen race. These anticipations, 
which were abundantly fulfilled, are contained in the following verses: 

" The nations shall hear this and tremble ; 
Anguish shall seize the inhabitants of Palestine. 
Then shall the princes of Edom be amazed: 
And dismay shall possess the mighty ones of Moab. 
All the inhabitants of Canaan shall melt away ; 
Fear and terror shall fall upon them : 
Through the greatness of thine arm 
They shall become still as a stone, 
Until thy people pass over [Jordan], O Jehovah, 
Until thy people pass over whom thou hast redeemed." 

On this occasion the first instance is offered of a custom, learned most probably id 
\lgyr>t, and ever retained by the Hebrew women, of celebrating with dances and 

* Psalm xviii. 13-15; lxxvii. 16. 17 



HISTORY OF THE BIBLE. 



163 



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164 AN ILLUSTRATED 

timbrels every remarkable event of joy or triumph. They were now led by Miriam, 
the sister of Moses and Aaron ; and they seem to have taken part as a chorus in the 
song of the men, by answering : — 

" Let us sing unto the Lord, for he hath triumphed gloriously, 
The horse and his rider hath he thrown into the sea." 

As the timbrels of the women were doubtless Egyptian, and the dresses of those 
of superior rank were probably Egyptian also, we have considered that a similar 
dance of females, from Egyptian sources, would form a satisfactory illustration. 

It will appear, from the opinion we have been induced to entertain respecting the 
place in which the Israelites encamped, and from which they departed, on the west- 
em shore of the gulf, that we concur with those who regard Ain Mousa* as the place, 
on the eastern shore, where they came up from the bed of the sea, and where they 
witnessed the overthrow of their oppressors. That the site is thus distinguished in 
the local traditions of the inhabitants of Sinai, the name alone suffices to indicate; 
and, although undue weight should not be attached to such/traditions, it would be 
wrong entirely to disregard them when they support or illustrate conclusions other- 
wise probable. We shall, however, content ourselves with adding, descriptively, that 
a number of green shrubs, springing from numerous hillocks, mark the landward ap- 
proach to this place. Here are also a number of neglected palm-trees grown thick 
and bushy for want of pruning. The springs which here rise out of the ground in 
various places, and give name to the spot, are soon lost in the sands. The water is 
of a brackish quality, in consequence, probably, of the springs being so near the sea; 
but it is, nevertheless, cool and refreshing, and in these waterless deserts affords a 
desirable resting-place. The view from this place, looking westward, is very beau- 
tiful, and most interesting from its association with the wonderful events which it 
has been our duty to relate. The mountain chains of Attaka, each running into a 
long promontory, stretch along the shore of Africa; and nearly opposite our station 
we view the opening — the Pi-ha-biroth — the "mouth of the ridge," formed by the 
valley in the mouth of which the Hebrews were encamped before they crossed the 
sea. On the side where we stand, the access to the shore from the bed of the gulf 
would have been easy. And it deserves to be mentioned, that not only do the springs 
Dear the name of Moses, but the projecting head-land below them, toward the sea, 
bears the name of Ras Mousa. Thus do the Cape of Moses and the Cape of Deliv- 
erance look toward each other from the opposite shores of the Arabian gulf, and unite 
their abiding and unshaken testimony to the judgments and wonders of that day in 
which the right hand of Jehovah was so abundantly " glorified in might."f 

* The Fountains of Moses. 

+ As Egypt has been the grand scene of the very important transactions related in this chapter, it may 
not be improper to close it with a few observations on its learning, language, religion, idolatry, &c. Egypt 
(that binds or troubles), an ancient country of Africa, peopled by Mizraim, a son of Wain, the son of Noah, 
from whom it received its name ; and the Arabs still call it Mesr. Egypt is about six hundred miles long, 
and fioni one hundred to three hundred broad : it lies at the northeast corner of Africa, bounded on the 
north by the Mediterranean sea, on the east by the isthmus of Suez and the Red sea, which divide it from 
Asia, on the south by Abyssinia, and on the west by Libya. Egypt was divided into two districts, Upper 
Egypt, or Thebias., and Lower Egypt, or the Delta. The river Nile, running through the whole length of 
the land, from north to south, abounds with fish, crocodiles, and hippopotami ; and, by its annual overflow- 
ing, the country became one of the most fruitful in the world, so that its majestic waters formed the glory 
of the king of Egypt, Ezek. xxix. 3-5. Egypt was, at an early period, famous above every other country, 
for its progress in the arts and sciences, Acts vii. 22 ; 1 Kings iv. 29, 30, attracting thither the most cele- 
brated philosophers and historians of Greece, to complete their studes. Pythagoras, Herodotus, Plato, and 
many others, sought instruction in Egypt, among its celebrated sages ; yet idolatry was carried to such a 
height, by the wisest instructers of that country, that the Egyptians made gods for their religious worship, 
not only of the sun and moon, but of their various beasts, oxen, sheep, goats, and cats, and even of leeks, 
onions, and diseases, and of monsters having no existence, except in their own disordered imaginations 
Divine prophecy has been strikingly illustrated in the history of Egypt, Ezek. xxix. 8-15, xxx. 10-13. Neb 
uchadnezzar conquered it, as foretold by the prophet ; then it became subject to Persia ; and in succession 
to the Greeks, Romans, Saracens, Mamaluke-slaves, and Turks. Napoleon Bonaparte conquered it in 1798, 
in the hope of acquiring India; but the French were expelled by the British, who delivered it up to the 
Turks, * * * * It has, therefore, had no prince of its own ; and it 

has been '• the basest of kingdoms :" the decrees of Heaven have been accomplished, and they will yet be 
fulfilled, in the triumphs of Christianity, Isa. xi. 9-16. Egypt still abounds with vast monuments of its 
former grandeur: the ruins of it ancient cities and temples attest its magnificence, riches, and populous- 
riess. The tombs of its kings, the stupendous pyramids alone, evince these things : the largest of three of 
thorn, situated a few leagues from Cairo, the site of the celebrated Memphis, according to the recent meas- 
urement of a French engineer, forms a square, each side of whose base is seven hundred and forty-six 
feet, covering more than thirteen acres of land : the perpendicular height of it is five hundred and forty-six 
feet ; and it contains 6,000,000 of tons of stone, sufficient to build a wall ten feet high, and one foot thief, 
eighteen hundred miles in length ! These prodigious monuments of the ancient glory of Egypt, at oru.j 
confirm and illustrate the truth and divinity of the Holy Scriptures. 



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...in,;;., 




166 AN ILLUSTRATED 



CHAPTER IX. 



The Israelites, having acknowledged their thankfulness to God for his beneficent 
protection in delivering them out of Egyptian bondage, Moses conducted them from 
the Red sea into the desert of Shur or Etham. Here they travelled three days with- 
out finding any water, which, to so great a number of people, and in so hot a country, 
must have been very afflicting. At length, they came to a place called Marah, where 
they found some water; but, on tasting it, they could not drink it, on account of its 
being so exceeding bitter. This disappointment inflamed their thirst, and increased 
their dissatisfaction, insomuch that they be°;an to murmur against Moses, asking him 
what they should drink ? Moses was sensible of the calamity under which they la- 
bored ; and, fearful lest they should, by their future murmurings, provoke the Al- 
mighty to punish them, he addressed himself to God in their behalf, who no sooner 
heard the complaint, than he was pleased to remove it. He ordered Moses to make 
use of the wood of a certain tree, which, as soon as it was thrown into the water, 
changed its offensive quality and became sweet. 

From Marah the Israelites proceeded to Elim, where they found not only plenty of 
water, but also great numbers of palm or date trees, 1 * the fruit of which being ripe 
supplied them with food. Here it may be supposed they made some stay; for when 
they left the place it was the fifteenth day of the second month, which was just a 
month from the day of their departure from Egypt. 

On their removal from Elim they proceeded to the wilderness! of Sin, situated be- 
tween Elim and Mount Sinai. Here again they fell into a general murmur against 
Moses and Aaron, on account of the barrenness of the place, and the scarcity of pro- 
visions. " Would to God," cried they, " we had died by the hand of the Lord in the 
land of Egypt, where we had plenty of bread and meat; for now ye have brought us 
into this desert, where we must perish with famine." 

The Almighty, to convince these murmuring people of his divine power and pro- 
tection, was pleased to inform them by the mouth of Moses, that he would take care 
to supply them with food from heaven, and it was not long before his beneficent prom- 
ise was fulfilled. On that very evening he caused such a number of quails to fall 
among them, as almost covered their camp, by which they were plentifully supplied 
with the article of flesh. The next morning, as soon as the dew was gone, they 
found the surface of the earth covered with little white round things, resembling, in 
shape, the coriander seed. The Israelites, astonished at so singular a circumstance, 
said one to another, " What is this ?" Upon which Moses answered, " It is the 
bread which the Lord hath given you to eat." And thence they gave it the name of 
Manna. 

As this was the bread designed by the Almighty for the Israelites during their stay 
in. the wilderness, and as they were strangers to its qualities, he was pleased to give 
them the following directions in what manner they were to manage it for the intended 
purposes. 

That it was to be gathered by measure, an omer for every head, according to the 
number of each family ; but this direction some persons slighting, and gathering above 
the portion allowed, found their quantity miraculously lessened, while the more mod- 
erate had theirs increased. 

That it was to be gathered fresh every morning, all of which should be consumed 
the same day. This precept was likewise not observed by some, who, keeping a part 
till the next morning, found, upon examination, that it stunk, and was so putrefied as 
to be totally useless. 

* Palm-tree (see Engraving), a tall, fruit-bearing, shadowy tree, whose fruit is the date: it arrives at 
perfection in about thirty years, and thus continues about seventy years, bearing fifteen or twenty clusters 
of dates, each cluster weighing from fifteen to twenty pounds. Exod. xv. 27. The palm-tree is held in great 
estimation by the inhabitants of Arabia, Egypt, and Persia, on account of its adaptation to various valuable 
purposes. The Arabs celebrate its three hundred and sixty uses to which the different parts may be applied : 
they used the leaves for making ropes, sacks, mats, hats, sandals, and other things ; and many people sub- 
sist almost entirely on its fruit. Palm-branches were carried as tokens of victory or joy (Lev. xxiii. 40. 
John xii. 13) ; and the beauty of this tree is made an emblem of the active virtues of a Christian. Ps. xcii. 12. 

t Wilderness, a desert, or uncultivated tract of land. Exod. xiv. 3, 1 Kings xix. 15, Acts xxi. 38. The 
northwestern part of Arabia was almost wholly uncultivated ; and hence Moses calls it " a terrible and a 
waste-howling wilderness." Deut. i. 19, xxxii. 10. Paran, Sin, and Sinai, were deserts in that dangerous 
counliy. Several wildernesses or small deserts existed in Canaan ; as "the wilderness of Judea.'' famous 
for the ministry of John the Baptist. Matt. iii. 1. 



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./*;,* 




Palm-Tree in the Sinai Mountains. 



il 



1G8 AN ILLUSTRATED 

That, on the seventh day (which was the Sabbath) there could not be any found ; 
and therefore, on the sixth, they should gather a double portion, which being laid up 
against the ensuing day, should be perfectly sweet and wholesome. 

Such were the directions given by God to the Israelites for the use of this miracu- 
lous bread, on which they were chiefly supported for forty years. And in order to 
perpetuate the remembrance of it, and that their posterity might see on what God 
had fed them while in the wilderness, he appointed an omer of it to be put into a 
pot, and to be carefully preserved for that purpose. 

Thus did the Almighty supply the wants of the discontented Israelites in the most 
ample manner ; and farther to convince them of his peculiar favor and regard, directed 
their marches from place to place, and appointed their respective encampments. 

Leaving the desert of Sin, and proceeding on their journey, they came to a place 
called Rephidim, where they struck their tents and encamped. Here they were again 
distressed for water, upon which they fell into their old way of distrusting God's 
providence, and murmuring against Moses ; but on this occasion they were much more 
mutinous and desperate than ever. It was in vain for Moses to endeavor to persuade 
them to be patient, and wait the will of God : this only inflamed them the more, and 
at length their rage arose to such a height, that they threatened to stone him. 

Moses, not knowing what to do in order to appease the rage of the people, addressed 
himself to God, who was pleased to dissipate his fear, by promising to signalize that 
place by a miraculous supply of water, as he had lately done another by a miraculous 
supply of food. " Go," said he, " on before the people, and take with thee of the el- 
ders of Israel : and thy rod wherewith thou smotest the river, take in thine hand and 
go. Behold I will stand before thee there upon the rock in Horeb ; and thou shall 
smite the rock, and there shall come water out of it, and the people shall drink." 
Moses did as he was commanded, and no sooner had he smitten the rock with his 
rod, than water in abundance gushed out from several places at the same time, which 
joining in one common stream ran down to the camp at Rephidim, by which the peo- 
ple were immediately supplied, and their thirst being quenched, their rage against 
Moses instantly ceased.* This station, however, on account of the infamous mutiny 
of the people, and their distrust of God, Moses (as a caution and remembrance to 
them in future) called Massah and Meribah, which in the Hebrew language, signifies 
temptation and contention. 

A short time after this singular circumstance happened, and while the Israelites 
were yet encamped at Rephidim, they were one day suddenly alarmed at the approach 
of an army of the Amalekites. Moses reflecting a little on this unexpected circum- 
stance, ordered Joshuaf (a valiant young man who was always about him) to draw 
out a party of the choicest men in the camp, and early the next morning, to give the 
enemy battle. 

Joshua obeyed the command of Moses, who the next morning, accompanied by 
Aaron and Hur, went to the top of an eminence, whence they might have a 
view of the engagement. Moses took with him his rod, and while he held it up 
during the battle, the Israelites prevailed; but when, through weariness, his hand 
began to drop, the Amalekites had the better. Aaron and Hur, observing this, took 
a stone, on which they sat Moses, and, placing themselves on each side, supported 
his hands, in one of which was the rod, and the other uplifted to God. This they 
continued to do till the going down of the sun, in which time the Amalekites were 
routed, and every man put to the sword. 

* Pretended Rock of Mosks.— We are indebted to Professor Robinson's invaluable work ("Biblical 
Researches in Palestine") for the following interesting extract: "We came to the rock which they say 
Moses smote, and the water gushed out. As to this rock, one is at a loss whether most to admire the 
credulity of the monks or the legendary and discrepant reports of travellers. It is hardly necessary to 
remark, that tl iere is not the slightest ground for assuming any connexion between this narrow valley and 
Rephidim ; but on the contrary, there is everything against it. The rock itself is a large isolated cube of 
coarse red granite, which has fallen from the eastern mountain. Down its front, in an oblique line from 
top to bottom, runs a seam of a finer texture, from twelve to fifteen inches broad, having in it several ir- 
regular horizontal crevices, somewhat resembling the human mouth, one above another. These are said 
to be twelve in number ; but I could make out only ten. The seam extends quite through the rock, and is 
visible on the opposite or back side ; where also are similar crevices, though not so large. The holes did 
not appear to us'to be artificial, as is usually reported, although we examined them particularly. They be- 
long rather to the nature of the seam ; yet it is possible that some of them may have been enlarged by ar- 
tificial means. The rock is a singular one ; and doubtless was selected, on account of this very singularity 
as the scene of the miracle." 

1 This is the first mention made of Joshua, who makes so distinguished a figure in the subsequent part 
of the sacred history ; in which he is frequently styled the servant, of Moses. 



HISTORY OF THE BIBLE. 



169 




i 



170 AN ILLUSTEATED 

This distinguished success, in their first martial enterprise, gave great encourage- 
ment to the Israelites ; and that so remarkable an action might be transmitted tc 
posterity, God commanded Moses to record it in a book, that Joshua, the general 
might thereby be animated to future services; " for," said he, " I will utterly put 
out the remembrance of Amalek from under heaven."* As a memorial of this vic- 
tory, Moses erected an altar on the spot, and offered sacrifice to the Lord. The name 
he gave it was Jehov ah-Nissi, which signifies " the Lord is my banner.'''' 

Soon after the defeat of the Amalekites, Moses left Rephidim, and proceeded with 
all his people toward Mount Sinai,f where God at first appeared to him in the burning 
bush, and not far whence dwelt Jethro, his father-in-law. 

Jethro having heard of all that God had done for Moses and his people, and under- 
standing they were now near him, he took his daughter Zipporah (Moses's wife) 
with their two sons, Gershom and Eliezar, and went to the Israelites' camp, where, 
after mutual salutations and embraces, Moses entertained his father-in-law with a 
particular account of everything that had happened to him during his absence. In 
return, Jethro offered up solemn praises to God, and joined with Moses and the rest 
of the elders of Israel in sacrifices, and such other rejoicings as were thought proper 
on the occasion. 

During Jethro's stay in the camp, he took notice of the great weight of business 
under which Moses labored, in hearing the complaints, and determining the differ- 
ences, of so great a body of people ; and therefore, being a wise and experienced man 
himself, he advised his son-in-law to appoint certain subordinate officers, properly 
qualified, men of sincerity and abilities, such as feared God and hated covetousness, 
to be rulers ; some over thousands, some over hundreds, some over fifties, and some 
over tens, who should hear and determine all trifling disputes among the people, and 
refer the greater and more weighty causes only to him ; assuring him that if, with 
God's approbation, he followed this advice, it would prove advantageous both to him 
and the people. 

Moses, hisrhiy approving of this salutary advice from his father-in-law, immediately 
put it in piactice, soon after which Jethro took his leave, and returned to his own 
habitation. 

It was three months after the departure of the Israelites from Egypt, when they 
encamped in the wilderness of Sinai, near the mount of God. They had not been 
long here before the Almightv summoned Moses to come up to him on the mount. 
Moses readily obeying the Divine command, the Almighty charged him to remind 
the Israelites of the many wonders he had wrought in their favor, and to assure 
them that (notwithstanding their frequent murmurings and distrust of his providence) 
if, for the future, they would become obedient to his laws, he would still look upon 
them as his peculiar people, a favorite nation, and a royal priesthood. 

Moses having communicated this gracious message from the Almighty to the 
elders, and they to the people, they unanimously answered, that whatsoever the 
Lord had commanded, or should afterward command, they would strictly and 
obediently perform. 

With this answer Moses ascended the mount, and after making it known to the 
Almighty, he commanded him to direct the people to cleanse and purify themselves 
two days, for that on the third he should come down upon the mountain and make a 
covenant with them. He likewise gave him a strict charge to set boundaries about 
the foot of the mount, which none should attempt to pass under the severest penalties. 
These orders were strictly obeyed, and every preparation made conformable to the 
Divine injunctions. On the third day, early in the morning, the people saw the 

* Amalek, or Amalekites, a very ancient people, supposed to have descended from Ham, Gen. xiv. 7, 
Num. xxiv. 20 ; but especially the posterity of Esau's grandson : they were powerful in Arabia, and cherish- 
ing the hatred of Esau against Jacob, they endeavored to cut off Israel in the desert, but they were defeated 
nv Joshua, Exod. xvii. 8-16. For this wickedness God doomed them to be extirpated, Num. xxiv. 20; 1 
Sam. xv. 1-33; xxx. 1-18. 

t Mount Sinai. There are several peaks, each of which has been claimed by different travellers as the 
memorable mount on which the Ten Commandments were delivered to Moses from God. Prof. Kobinson, 
assigns very satisfactory reasons for the conclusion, that the modern Horeb of the monks, viz., the N. W. 
and°lower face of the Jebel Jlousa, crowned with a range of magnificent cliffs, the highest point called 
Sufsafeh, overlooking the plain er Rahah, is the scone of the giving of the Law, and that peak the moun- 
tain into which Moses ascended. Here is found such a conjunction of mountain and plain, as meets the 
requirements of the Shiaitic narrative. The plain here referred to, according to Robinson, was two miles in 
length, and nearly two-thirds of a mile broad. li I know not," he remarks, "when I have felt a thrill of 
stronger emotion than when in first crossing the plain, the dark precipices of Horeb rising in solitary gran- 
deur before us, I became aware of the entire adaptedness of the scene to the purposes for which it was 
chosen by the great Hebrew legislator." Vide Smith's Bible Dictionary.— Ed. 



HISTORY OF THE BIBLE. 171 

mountain surrounded with a thick cloud, out of which proceeded such dreadful peals 
of thunder and flashes of lightning, as filled them with horror and amazement. 

The first sounding of the trumpet was the signal for the people to approach the 
mountain; upon which, as soon as it began, Moses brought them out of the camp, 
and conducted them as near to the mount as the barrier would permit. Here they 
beheld an alarming sight indeed : the whole surface of the mount was covered with 
fire and smoke, while the foundation of it seemed to tremble and shake under them. 
In the midst of this dreadful scene the trumpet was heard to sound louder and louder, 
and the claps of thunder and flashes of fire were more frequent and violent. At 
length, on a sudden, the most solemn silence took place ; and, after a short pause, 
tne Almighty was heard (from the midst of the fire and smoke which yet continued; 
to pronounce the Law of the Decalogue, or Ten Commandments;* which is, indeed, 
a complete system of the moral part of the Jewish institutes, and, in few but very 
significant, words, comprehends the duty of mankind to God, themselves, and their 
neighbor. 

When the Divine voice ceased, the people, astonished at what they saw and 
heard, removed farther from the camp : and, in the height of their fear and surprise, 
addressed themselves to Moses, beseeching him that, for the future, be would speak 
to them in God's stead, and whatever he enjoined they would obey, because, were 
they again to hear the dreadful voice of Gcd, they should certainly die with horror 
and astonishment. 

Moses was far from being displeased at this request, as it evinced the reverence 
and respect they entertained, first, to the Divine Being, and next to himself. To 
ease their minds from the great terror they had felt, he assured them that all this 
wonderful scene was not exhibited to them with a design to create in them any 
slavish fear, but. a filial confidence and submission to such laws as the Divine wisdom 
should hereafter think fit to enjoin. 

Having said this to the people, Moses again ascended the mountain, where (in 
addition to the Decalogue) he received from God several other laws, both ceremonial 
and political; the whole of which were calculated with a wise design to preserve 
the people in their obedience to God ; to prevent their intermixture with other 
nations, and to advance the welfare of their commonwealth, by securing to all the 
members of it a quiet enjoyment of their lives and properties.! 

When Moses had received these additional laws, he returned from the mount, and 
immediately erected an altar to God, on which he offered up burnt and peace offer- 
ings. Having written down the last laws delivered to him by God, he caused them 
to be read to all the people, and exacted a solemn promise from them that they 
would keep them faithfully. He then confirmed the covenant, by sprinkling the 
altar, the book, and the people, with the blood of the victims slaughtered on the 
occasion ; and, to perpetuate the remembrance of this alliance between God and his 
people, he ordered twelve pillars to be raised near the altar, according to the number 
of the twelve tribes. 

Having delivered these laws to the people, and offered sacrifices to God, Moses 
took Nadab, Abihu, and seventy of the elders of Israel, some part of the way toward 

* Thk Ten Commandments. — Though the ten commandments were given to the Jews particularly, yet 
the things contained in them are such as all mankind from the beginning were bound to observe ; and 
therefore under the Mosaic dispensation they, and the tables on which they were engraven, and the ark in 
which they were put, were distinguished from the rest of God's ordinances by a peculiar regard, as con- 
taining the covenant of the Lord. And though the Mosaic dispensation he now at an end, yet concerning 
these moral precepts of it, our Saviour declares, that "one jot or tittle shall in nowise pass from the law 
till all be fulfilled." To comprehend the full extent of these commandments it will be requisite to observe 
the following rules. Where any sin is forbidden in them, the opposite duty is implicitly enjoined: and 
where any duty is enjoined, the opposite sin is implicitly forbidden. Where the highest degree of any evil 
is prohibited, whatever is faulty in the same kind, though in a lower degree, is by consequence prohibited. 
And where one instance of virtuous behavior is commanded, every other, that hath the same nature, and 
the same reason for it, is understood to be commanded too. What we are expected to abstain from, we 
are expected to avoid, as far we can, all temptations to it, and occasions of it ; and what we are expected 
to practise, we are expected to use all fit means that may better enable us to practise it. All that we are 
bound to do ourselves, we are bound on fitting occasions to exhort and assist others to do when it belongs 
to them ; and all that we are bound not to do, we are to tempt nobody else to do, but keep them back from 
it as much as we have opportunity. The ten commandments, excepting two that required enlargement, 
are delivered in a few words : which brief manner of speaking hath great majesty in it. But explaining 
thern according to these rules, — which are natural and rational in themselves, favored by ancient Jewish 
writers, authorized by our blessed Saviour, — we shall find that there is no part of the moral law but may 
be fitly ranked under them. 

t These laws the reader will find in the Book of Exodus beginning at the twenty-first chapter, and endinp, 
at the twenty-third, both inclusfve. 



172 AN ILLUSTRATED 

the mountain, where, without incurring the least hurt, they were vouchsafed a pros- 
pect of the divine presence. Here Moses, having committed the care of the people 
to these elders, left them, and taking only Joshua with him, proceeded toward the 
mount, on arriving at which he left Joshua, and ascended it alone. 

No sooner had Moses reached the summit of the mount, than the whole was co-v- 
ered with a thick cloud, and the glory of the Lord appeared upon it, like a devouring 
fire, in the sight of the children of Israel. On the seventh day God called to Moses, 
upon which he entered the midst of the cloud, and there continued for the space ol 
forty days and forty nights. 

During this long stay of Moses in the mount, he received instructions from God in 
what manner the tahernacle should be made, wherein he intended to be worshipped. 
He described to him the form of the sanctuary, the table of the show-bread, the altar 
of frankincense, the altar of burnt-offerings, the court of the tabernacle, the basin to 
wash in, the ark, the candlestick, and all the other sacred utensils. He gave him 
the form of the sacerdotal vestments, and taught him how the priests were to be 
consecrated ; what part of the oblation they were to take, and in what manner the 
perpetual sacrifice was to be offered. He appointed the two chief men who were to 
be the builders of the tabernacle, namely, Bez;ileel, of the tribe of Judah, and Aho- 
liab, of the tribe of Dan. Having done this, and recommended a strict observation 
of the sabbath, the Almighty gave Moses the two tables of stone, on which were 
written, with his own hand (at least by his own direction), the ten great Command- 
ments, which were the sum and substance of their moral law. 

The long absence of Moses during his stay in the mount occasioned great mur- 
murings among the people in the camp, who, giving their ruler over for lost, assem- 
bled themselves in a riotous manner about Aaron's tent, demanding him to make 
some gods to go before them. Astonishing as this demand was, yet such was the 
weakness of Aaron, and such his want of courage, that, instead of expostulating the 
matter with them, he not only tamely submitted to their request, but even contributed 
to their idolatry. He ordered them to take the golden ear-rings from their wives 
and children and bring them to him: having done this, he converted them into the 
figure of a molten calf,* with which the people were so well pleased that they 
unanimously exclaimed, " This is thy God, Israel, that brought thee out of the 
land of Egypt." 

When Aaron saw with what satisfaction the people received their golden god (as 
if possessed with the same idolatrous spirit), he built an altar before it, and proclaimed 
a solemn feast to be held the succeeding day. But it proved rather a feast of revel- 
ling and luxury, than one arising from religious motives; for after they had made 
their oblations and peace-offerings, they sat down to eat and drink, and spent the 
whole day in feasting, dancing, and other imprudent amusements. 

While the wanton Israelites were thus idulatrously revelling in the camp, Moses 
was in conversation with God on the mount, little suspecting so sudden a change in 
a people, who had so lately and solemnly entered into a covenant of obedience to all 
that God should command. But he from whom no secrets can be hid was instantly 
apprized of this sudden revolt: "Go, get thee down," said he: "for thy people, 
whom thou broughtest out of Egypt, have corrupted themselves. I know them to 
be an obstinate people, therefore intercede not for them, but see me express my re- 
sentment in their destruction; and to thee will I transfer the blessings I intended for 
them, and of thee will I make a great nation." 

But so far was Moses from seeking his own interest in the destruction of the people, 
that he threw himself at the feet of the Lord, and interceded for their pardon with 
so much importunity, that the Almighty was at length, in some measure, appeased, 
and Moses had reason to imagine that he would not inflict on them the punishment 
he had intended. 

Happy in having obtained this pardon for the Israelites, Moses, taking with him 
the two tables on which were written the laws, hastened from the mount, and at the 
bottom of it found Joshua, whG had been waiting his return. As they proceeded on 

* It is he opinion of most commentators, that the reason why they worshipped the figure of a calf ratliei 
than an.) other creature was, from the corruptions they had learned among the Egyptians. These people 
worshipped their idol Apis, or Serapis, in a living bull, as likewise an image made in the form and similitude 
of a buL with a bushel on his head, in memory as some say, of Pharaoh's dreams, and Joseph's wise man- 
agement in measuring out the corn to the people during the seven years' famine. 



HISTORY OF THE BIBLE. 173 

toward the camp, Joshua, hearing the noise of people shouting, observed to Moses, 
that there was the sound of war in the camp. But Moses, who knew the cause of 
it, told him that the noise was not like that which was either common to victory, or 
those who cried for quarters; but like the noise of those who rejoiced on some other 
occasion. 

As soon as they approached the camp Moses saw the golden calf, and the people 
dancing before it ; at which he was so incensed, that, in the violence of his rage, he 
threw the tables on which the law was written against a stone on the ground, and 
they were broken to pieces. He then took the idol calf and melted it, after which, 
grinding it into a powder, and mixing it with water (in order to make them more 
sensible of their folly in worshipping that for a god which was to pass through their 
bodies), he obliged them to drink it.* 

Having inflicted this punishment on the people, Moses proceeded to chastise Aaron 
for having suffered such idolatrous acts to be practised. But all the excuse he could 
make was, that the people became so turbulent that, for his own safety, he was com- 
pelled to comply with their demand. 

But Moses's business was to take vengeance on the idolaters; and, therefore, 
leaving his brother Aaron, he went into the midst of the camp, and called such to his 
assistance as had not been concerned in the late rebellion : " Let those," said he, 
"who are for the Lord, join themselves with me." In consequence of this, all the 
sons of Levi (who were totally exempt from the general guilt) immediately repaired 
to Moses, who ordered them to take their swords, go through the camp, and kill all 
the ringleaders of this idolatrous defection, together w r ith their adherents, without 
paying any respect to age or quality, friendship or consanguinity. The Levites 
strictly obeyed the orders of Moses, and the number slain on that day was about 
three thousand men. For this laudable zeal and ready obedience Moses blessed the 
family of Levi, assuring them that by thus shedding the blood of their idolatrous 
brethren, without favor or distinction, they had obtained the approbation of the Lord, 
who would certainly not fail of rewarding them for it hereafter.! 

This severe punishment inflicted on the idolatrous delinquents struck a terror 
throughout the whole camp. The next day Moses, in a very solemn manner, re- 
proved them for their ingratitude and folly ; but at the same time promised them 
that he would go again up to the mount, and try how far his prayers would prevail 
with the divine mercy to avert the punishment which they had so justly deserved. 

Moses, agreeably to his promise, returned to the mount, and acknowledged to the 
Lord the great sin committed by his people. At the same time he besought forgive- 
ness for them with that earnestness and concern, that he prayed God to blot him out 
of his book rather than not pardon them. But this was inconsistent with the divine 
justice, and therefore God gave him this short answer: " Whosoever hath sinned 
against me, him will I blot out of my book." 

The divine wrath being in a great measure appeased at the intercession of Moses, 
the Lord commanded him to lead the people to the place he had appointed : but at 
the same time let him know he was not willing to go with them, because, being a 
stiff-necked people, they might provoke him to consume them on the way. To show, 

" Destruction of the Golden Calf. — As there is not the least question but that all which was known 
to the Hebrews of the metallurgic arts at this early time, had been acquired in Egypt, the making of the 
golden calf may be taken in evidence, amply confirmed by their existing monuments, of the very great skill 
in those arts which the Egyptians had attained. But the destruction of the same image, in the manner de- 
scribed, is a still more striking evidence of this. The art of thus treating gold was "a secret, probably but 
known to Moses, in virtue of his perfect acquaintance with all the sciences which the Egyptians cultivated. 
Goguet, remarking on the subject, observes that those who work in metal knowthatthi? is an exceedingly 
difficult operation. " Commentators have been much perplexed to explain how Moses burnt the golden 
image, and reduced it to powder. Most of them offer only vain and improbable conjectures. But an able 
chymist has removed every difficulty on the subject, and has suggested this simple process as that which 
Moses employed. Instead of tartaric acid, which we employ for a similar purpose, the Hebrew legislator used 
natron, which is very common in the East. (Stahll. Vitull. aureus, in Opusc. Chym.. Phys., Medic , p. 
585.) The Scripture in informing us that Moses made the Israelites drink this powder, shows that he was 
perfectly acquainted with all the effect of his operation. He wished to aggravate the punishment of theii 
disobedience ; and for this purpose no means could have been more suitable : for gold, rendered potible by 
the process of which I have spoken, is of a most detestable taste." (" Origine des Lois," epoq. ii. hv. ii. 
chap 14.) 

To this, from Goguet, it may be well to add that the operation of the acid, which acts upon gold is much 
assisted by the metal being previously heated. In this we see the reason why Moses cast the golden image 
into the fire in the first instance. 

+ This prediction was aftenvard fulfilled : for, on the institution of the priesthood, the T.evites were 
anpointed to the lienor and emoluments of that office, though in subordination to that of A.aron and his 
posterity. 



174 AN ILLUSTRATED 

however, that he had not quite forsaken them, he told Moses that he would send his 
angel before them to drive out the inhabitants of the promised land, that he might 
perform the oath which he had made to their forefathers, Abraham, Isaac, and 
Jacob. 

^ This was very afflicting news to the Israelites, who now plainly perceived that 
God's withdrawing his immediate presence from them was the consequence of theii 
rebellion ; upon which they very grievously mourned, and, to show their humilia- 
tion, laid aside the ornaments they were accustomed to wear. 

But Moses, still to humble them the more, and to show them how highly they 
had offended God by their wicked apostacy, took a tent, and pitching it at some dis- 
tance wiihout the camp, called it " the tabernacle of the congregation," intimating 
that the Lord was so highly offended with them for their idolatry that he had re- 
moved from them, and would no longer dwell among them, as he had hitherto done. 
Soon after Moses repaired to the tabernacle, which he had no sooner entered than it 
was surrounded by the cloudy pillar, which had so much assisted the Israelites in 
their departure from Egypt. 

This additional token of the divine wrath made the people particularly attentive 
to the motions of Moses; and therefore when he went out of the camp to the taber- 
nacle they rose up, and stood every man at his tent door, looking after him till he 
had got in. And when they saw the cloudy pillar, which they knew was a token 
of God's presence, they all fell down and worshipped. 

While Moses was in the tabernacle he was visited by God, who permitted him, 
in a very familiar manner, to converse with him ; which favor Moses improved to 
the advantage of the people, endeavoring, Avith the greatest importunity, to obtain a 
reconciliation between them and their justly offended God. 

A short time after this the Almighty commanded Moses to prepare two new tables 
oi stone, like the former which he had broken, and to come up alone with them in 
the morning to Mount Sinai ; " and I," said he, " will write in those tables the words 
that were in the first." 

Moses strictly obeyed this command, and, early in the morning, repaired to Mount 
Sinai with the two tables, where, prostrating himself before the divine Majesty, he 
with the greatest fervency besought him to pardon the sins of the people. The Al- 
mighty was pleased to listen to his request, at the same time promising that he 
would make a covenant with his people on these conditions : 'I hat they should keep 
his commandments ; that they should not worship the gods of the Canaanites ; that 
they should make no alliances with the people of that country ; that they should 
have no strange gods; and that they should strictly keep the sabbath, the passover, 
and other festivals ordained by the law. 

For forty days and nights did Moses at this time continue (as he had done before) 
on Mount Sinai, without either eating or drinking, at the expiration of which he re- 
turned to the people, bringing with him the two tables of the law. By the long 
converse he had held with God, his face had contracted such a lustre that the people 
were not able to approach him; and therefore whenever he talked wiih them he 
covered his face with a veil, but took it off when he went into the tabernacle tc 
receive the divine commands. 

Agreeably to the instructions Moses had received from God during his last stay on 
the mount, he called the people together, and informed them that it was the Lord's 
will to have a tabernacle built for the performance of religious worship ; and that he 
had commanded him to speak to them to bring in their offerings, which were to con- 
sist of such articles as were necessary for accomplishing the work.* These offerings 
were not to be exacted, but the people were to present them voluntarily ; and so 
desirous were they of making some atonement for their past sins, that they soon 
brought in more than was requisite, so that Moses was obliged to cause proclamation 
to be made to restrain their liberality. 

Having thus obtained a sufficient collection of all kinds of materials, Moses placed 
them in the hands of Bezaleel and Aholiah, the two great artists in building, whom 
God had before made choice of; and so expeditious were they in executing the work, 

* The diiections given at this time were the same with those which Moses received on his first going up 
to the mount ; but, by reason of the people's transgression in idolizing the calf, they were not then delivered 
to them 



HISTORY OF THE BIBLE. 



175 




176 AN ILLUSTRATED 

that, in less than six months, the tabernacle, with all its rich furniture, was entire!) 
completed; and of which the following is an accurate description: 

The tabernacle was formed somewhat like a tent, though much larger, and the 
whole was covered with curtains and skins. It was divided into two parts — the one 
covered, and properly called the tabernacle ; and the other open, called the court. 
The covered part was again divided into two other parts, one of which was called 
the " holy of holies," and the curtains belonging to it were made of embroidered 
linen of several colors. There were ten curtains, twenty-eight cubits long and four 
broad: five curtains together made the two coverings, and the other five, being 
joined to these, covered the whole tabernacle. Above the rest were two other cover- 
ings, the one of goat's hair, the other of sheep-skins. These veils or coverings were 
.aid on a square frame of planks resting on bases. There were forty-eight large 
planks, each a cubit and a half wide and ten cubits high, twenty of them on each 
side, and six at one end to the westward, and one on each corner : each plank was 
borne on two silver bases; they were let into one another, and held by bars running 
the length of the planks. The east end was open, and only covered with a curtain. 
The holy of holies was parted from the rest of the tabernacle by a curtain made fast 
to four pillars, standing ten cubits from the end. The whole length of the tabernacle 
was thirty-two cubits; the upper curtain which hung on the north and south sides 
was eight cubits in length, and that on the east and west four cubits. 

The court was a spot of ground a hundred cubits long and fifty in breadth, enclosed 
by twenty columns, each of them twenty cubits high and ten in breadth, covered 
with silver, and standing on copper bases five cubits distant from each other, between 
which there were curtains drawn and fastened with hooks. At the east end was an 
entrance twenty cubits wide, covered with a curtain hanging loose. 

The ark was in the sanctuary; it was a square chest made of shittim-wood, two 
cubits and a half long, and one cubit and a half wide and deep. It was covered with 
gold plates, and had a gold cornice which bore the lid. On the sides of it were rings, 
to put poles through to carry it. The covering was all of gold, and called the pro- 
pitiatory or mercy-seat. There were two cherubims on it, which covered it with 
their wings ; the tables of the law were in the ark, which was therefore called the 
ar& of the testimony, or of the covenant. 

The table was made of cedar covered with gold, two cubits long, one in breadth, 
and one and a half in height. About the edge of it was an ornament ; it stood on 
four feet, and had wooden bars plated with gold to carry it on. On it was laid the 
offering or show-bread (which was changed every day), six loaves at each end, with 
incense over them. It was not lawful for any but the priests to eat of that bread. 

The candlestick was of pure gold, had seven branches, three on each side and one 
in the middle : each branch had three knobs like apples, and three sockets in the 
shape of half almond-shells : that in the middle had four. On each branch was a 
gold lamp, and there were gold snuffers and nippers to dress them. 

There were two altars: one for the burnt-offerings, five cubits long and wide, and 
three in height, with the figure of a seraphim at each corner. It was hollow, cov- 
ered both within and without with brass plate, and open both at top and bottom. In 
the midst of it was a copper grate, standing on four feet, a cubit and a half high, and 
fastened with hooks and rings. On this grate were bound the offerings, for the per- 
formance of which there was every necessary article, such as kettles, ladles, tongs, 
hooks, &e. 

The altar for incense was but one cubit in length and breadth, and two cubits high. 
it was plated with gold, and over it was a crown of the same metal. This altar was 
in the sanctuary with the ark, but that for burnt-offerings was placed on the north 
side of the tabernacle. On a pillar in the court was a large copper basin, with sev- 
eral cocks for the water to run out, that those who ministered might conveniently 
wash their hands previous to the discharge of their priestly function. 

The vestments of the hisrh-priest were, the breast-plate, the ephod, the robe, the 
close coat, the mitre, and the girdle. 'Phe ephod, the robe, and the close coat, were 
of fine linen, and covered the whole body from the neck to the heels. Over all was 
a purple tunic, a vestment larger and finer wrought, but not reaching so low, the 
bottom of which was ornamented with the representation of pomegranates and bells. 
The ephod consisted of two bands made of gold thread, and fastened to a kind of 
sollar which hung down both before and behind from each shoulder, and, meeting, 



HISTORY OF THE BIBLE. 



177 




178 



AN ILLUSTRATED 



served as a girdle to the tunic or vestment. On the shoulders were two large pre- 
cious stones, which joined the front and hind parts of the ephod, and on them were 
marked the names of the twelve tribes of Israel, six on each. The breastplate was 
made of the same materials as the ephod, to which it was fastened with gold chains. 
It was a square ornament, very thick, and covered the whole breast. The girdle 
was likewise made of the same materials with the ephod. The mitre was made of 
fine flax, and covered the head ; and in the front was a gold plate, on which were 
carved these words : HOLINESS TO THE LORD. These were the solemn orna- 
ments belonging to the high-priest : the others were only a simple tunic or vestment. 
a linen mitre, and a girdle. They had all garments made of linen and cotton, which 
were fastened at the waist, whence they reached down to about the middle of the legs. 

Such was the form of the tabernacle, and such the vestments appointed for the 
high-priest ; the whole of which, as soon as completed, was presented to Moses for 
his inspection and approbation. Having viewed them attentively, and found that all 
was done as the Lord had commanded, he first praised God, and then bestowed his 
benediction on the people, for having so diligently attended to the divine injunction. 

All things being now ready, on the first day of the first month,* in the second year 

* Month, a space of four weeks, or the period of the revolution of the moon. Gen. xxix. 14. The Israel- 
ites reckoned their time by months, of which they had two series : one for civil purposes, commencing the 
year in their month Ethanim, the seventh of the sacred year (1 Kings viii. 2), computing from the creation 
of the world, and answering to our September: the other for their sacred purposes in their festivals, com- 
mencing the year in their month Abib, the seventh of the civil year, computing from the redemption from 
Egypt (Exod. xii. 2-18, xiii. 4), and answering to our March. The following table exhibits the order of the 
Jewish months, with the principal religious festivals of the Israelites and Jews : 



HEBREW MONTHS. 


Nearly correspond- 
ing with our 
months of 


Months of the | 


u5 

a 


| 

SACRED FESTIVALS 
and Memorable Days. 


Sacred 
Year. 


Civil 
Year. 


en 

en 


Abib, or Nisan, 

Exod. xii. 2-18, xiii. 4, 

Esth. iii. 7. 


March. 


1st. 


7th. 


M 

on 

1 
J 

J 

\t 

l M 

r cb 
i s» 

IP 

J 

i 

v. a. 

If 
}« 

Is 

J! 


14. Paschal Lamb killed. 

15. Passover. 

16. First-fruits of barley harvest 
presented to the LORD. 

21. Last day of the Passover. 


Zif, or Iyar, 
1 Kings vi. 1. 


April. 


2d. 


8th. 




Sivan, 
Est. viii. 9. 


May. 


3d. 


9th. 


6. Pentecost. 

First-fruits of wheat offered to 
the LORD. 


Tammuz, 
Ezek. viii. 14. 


June. 


4th. 


10th. 


1 


Ab. 


July. 


5th. 


11th. 




Elul. 

Neh. vi. 15. 


August. 


6th. 


12th. 


9. Solomon's Temple taken by j 
the Chaldeans ; and the sec- 
ond Temple afterward by the ' 
Romans. 


Ethanim, or Tisri, 
1 Kings viii. 2. 


September. 


7th. 


1st. 


1. Feast of Trumpets. 
10. Day of Atonement. 
15. Feast of Tabernacles. 
22. Last day of the feast. 


Marchesvan, or Bui, 
1 Kings vi. 38. 


October. 


8th. 


2d. 




Chisleu, 
Zech. vii. 1. 


November. 


9th. 


3d. 


25. Feast of the Dedication of the 
second Temple. 


Tebeth, 
Est. ii. 16. 


December. 


10th. 


4th. 




Sebat, 
Zech. i. 7. 


January. 


11th. 


5th. 




t Adar, 

1 Est. iii. 7. Ve-Adar, 
or Second Adar, is 
here added when 

[ necessary. 


February 

1 


12th. 


6th. 


14 and 15. Feast of Purim, Est. 
ix. 18-21. 



HISTORY OF THE BIBLE 



179 




,180 AN ILLUSTRATED 

iU'ter the departure of the Israelites from Egypt, the tabernacle was, by God's imme- 
diate command, set up, and all its rich furniture disposed in the proper places that had 
been appointed. But no sooner was this done, than the pillar of the cloud (which is 
called the Glory of the Lord) covered the whole, so that Moses himself, fo; some time, 
was not able to enter it. 

The Almighty, at length, promising Moses to enter the tabernacle, gave him in- 
structions (which he communicated to the people) in what manner (according to this 
new institution) he was to be worshipped by sacrifices and oblations ; what festivals 
were to be observed, and how celebrated; what meats were forbidden ; what the in- 
stances of uncleanness were ; and what the degrees of consanguinity prohibited in 
marriage. 

The creatures appointed to be offered in sacrifice were of five sorts, namely, oxen, 
lambs, goats, doves, and young pigeons, all of which were to be males and without 
blemish. The person who presented the offering was to do it at the altar, laying his 
two hands on the head of the creature, and then cutting its throat. The blood was 
to be received in a basin, and with it the priest was to sprinkle the vessels and cor- 
ners of the altar, throwing the principal part at the foot of it. The victim was to be 
flayed, cut in pieces, and laid on the altar, where, either the whole, or some part of it 
(according to the several sorts of sacrifice), was to be burnt. 

Libations were likewise added to the sacrifices. All the wine, or flour, offered with 
the victims, was called effusion, or pouring out. There was to be also a separate 
offering of fine flour and oil, baked on an iron, or in a pan, and sprinkled with oil and 
frankincense. 

The sacrifices were of four sorts, namely, 

1. The burnt-offering, every part of which was to be consumed by fire on the altar, 
after washing the feet and entrails. 

2. The peace-cffering, of which only the inward fat or tallow was to be burnt on 
the altar, made up with the liver and kidneys, and the tails of the lambs. The breast 
and the right shoulder belonged to the priests, the rest to him who offered the sacrifice, 

3. The sacrifice of sin, committed either wilfully or ignorantly. In this the priest 
was to take some of the blood of the victim, dip his finger in it, and sprinkle seven 
times toward the veil of the sanctuary. The same parts of the victim were to be 
burnt on the altar in this as in the former sacrifice ; the rest, if the sacrifice was of 
fered for the sin of the high-priest, or for the people, was to be carried without the 
camp to be burnt there, with the skin, the head, the feet, and the bowels. If it was 
for a private person, the victim was to be divided, one half to the priest, and the other 
to him who offered the sacrifice. 

4. The sacrifice of oblation was to consist either of fine flour, or incense, or cakes 
of fine flour and oil baked, or the first-fruits of new corn. With the things offered 
were always to be oil, salt, wine, and frankincense, the latter of which was to be 
thrown into the fire. Of the other things offered the priest was to take the whole, 
one part of which he was to burn, and the other to convert to his own use. 

With respect to their festivals, the first and grand one to be observed was the Sab- 
bath, which they were to keep in the strictest manner, dedicating it wholly to rest, 
and not doing any kind of business whatever. 

The passover was likewise to be observed with great solemnity. It was to begin 
•>n the fourteenth day of the March moon ; and for the seven days it lasted trrey were 
to eat only bread unleavened. The first day after the passover they were to offer new 
ears of corn ; and on the fifteenth day was to be held another feast, called the harvest 
festival, on which they were to offer in thanksgiving two loaves made of new wheal, 
as the first-fruits of the harvest. The first day of the seventh month (which was the 
first of the civil year) was also to be held as a very solemn festival, in remembrance 
of the departure of the Israelites from Egypt. On the tenth of the same month was 
to be kept the feast of expiation, on which day the priests were to go into the sanc- 
tuary, and offer two goats, one of which was to be there given up as a solemn sacri- 
fice for sin; but the other was to be carried, not only out of the tabernacle, but with 
out the camp, also, and was therefore to be called the scape-goat. On the fifteenth 
of the same month was to begin the feast of tabernacles, which was to last eighi 
days, being kept as a memorial that the Israelites had been accustomed to live in 
tents. The whole time was to be spent in mirth, and each day the people were If 
walk round the altar with boughs in their hands. 



HISTORY OF THE BIBLE. 



181 




The High Pnesi on the Day of Atonement, and a Levite 



182 AN ILLUSTRATED 

With respect to animal food they were to be very careful in making a proper dis- 
tinction between beasts that were clean, and those that were otherwise, it being law- 
ful for them to eat the first, but not the last. Two qualifications were required for 
reckoning a beast clean, which were, that it should have a cloven foot, and that it 
should chew the cud ; so that it was unlawful for them to eat swine's flesh, or rabbits 
and hares, the former not chewing the cud, and the latter not having cloven feet. All 
birds of prey were forbidden ; and it was unlawful for them to eat blood, or the flesh 
of beasts strangled. 

Among the laws relative to uncleanness, leprosy was to be reckoned the greatest, 
of the nature and quality of which the priest was to judge, and to dispose of the party 
as he should think proper. Some uncleannesses were to be removed by washing theii 
garments and bodies, and others by offering up sacrifices. 

The laws relating to matrimony were principally these. They were forbidden to marry 
strange women. One man might have several Avives ; but the persons with whom it 
was not allowed to contract matrimony were, the father, mother, mother-in-laAv, sis- 
ter by the father or mother's side, son's or daughter's daughter, father's wife's daugh- 
ter, father or mother's sister, uncle, daughter-in-law, brother's wife, wife's sister or 
daughter, or grandson or granddaughter. It was, however, not only lawful, but a 
command enjoined, that the brother should marry the brother's widow, provided he 
died without issue. 

Moses, having communicated these, and some other ordinances, to the people, pro 
ceeded next, agreeably to the divine command, to constitu e his brother Aaron high 
priest, and to fix the order of priesthood in his son and their posterity. In the exe- 
cution of this ceremony Moses robed them, anointed their heads with oil, and made 
them offer sacrifices for sin. The function of the priests in general, was, to offer sac- 
rifice to the Lord, but the high-priest's was of a particular nature. He was to go 
once a year, on the day of expiation, into the sanctuary, clad in his priestly garments, 
there to burn incense before the ark, and sprinkle the blood of the offering seven times 
with his finger. All the tribe of Levi were appointed to assist the priests in the ser- 
vices of the tabernacle; and to the whole were appoinied particular allowances for 
their subsistence. But if any, either of the priests or Levites, had any bodily imper- 
fection, they were to be excluded from the function, but, at the same time, permitted 
to enjoy the rights and privileges of their birth. The obligations they lay under were 
these : they were not to drink any wine, or any other intoxicating liquors, when they 
were to officiate in the tabernacle : they were not to marry a woman who had been 
divorced or prostituted ; and lastly, they were not to attend funerals, unless those of 
their own fathers, mothers, sons, daughters, brothers, or maiden sisters. 

On the eighth day after Aaron had been appointed to the office of high-priest, he 
offered his first burnt-offering for himself and the people. This was very acceptable 
to the Almighty, who was pleased to testify his approbation by sending tire upon the 
altar, which consumed the offering in the sight of the people, who, with loud shouts 
and acclamations, expressed their joy for so singular a circumstance, and prostrated 
themselves on the ground in humble adoration before the Divine Majesty. 

The fire thus miraculously kindled was, by the divine command, to be kept perpet- 
ually burning, and no other to be used in all the oblations to be made to God. But 
Nadab and Abihu, two of Aaron's sons, forgetful of their duty, took their censers, and 
putting common fire in them, laid incense thereon, and offered strange fire before the 
Lord. For this flagrant violation of the divine command, the Almighty was so of- 
fended, that, as a just punishment, he immediately struck them dead with lightning. 
To strike a terror into the rest of the priestly order, and deter them from disobedience 
to the commands of God, Moses ordered the people to take their dead bodies from the 
sanctuary, and carry them out of the camp in the same condition they found them. 
He likewise charged Aaron and the rest of his sons, not to mourn for Nadab and Abi- 
tiu, in shaving their heads, or rending their clothes; but that they should leave those 
marks of mourning to the rest of the people, from whom they ought to distinguish 
themselves in this, as well as in other points, in reverence to that holy anointing, 
whereby they had been consecrated to the Lord, and thereby separated from their 
brethren. 

A short time after the melancholy circumstance last related, another awful proof 
was given of the danger of incurring the displeasure of the Almighty. This was 
exemplified in the case of one, whose mother's name was Shelomith, an Israel itish 



HISTORY OF THE BIBLE. 



183 




184 AN ILLUSTRATED 

woman of the tribe of Dan, but whose husband was an Egyptian, but supposed to 
have become a proselyte to the house of Israel. This young man quarreled with 
another, and a battle ensuing, Shelomith was worsted. Fired with resentment at 
being conquered, he in the height of his passion, cursed and blasphemed the name of 
the Lord ; upon which being apprehended and brought before Moses, he ordered him 
into custody till he should know from the Lord what punishment to inflict on him for 
his transgression. Though the third command in the decalogue forbade the taking 
of God's name in vain, yet this blasphemous cursing being an offence of a higher na- 
ture, against which no positive law was yet provided, Moses had recourse to the 
Lord, who was pleased to tell him thus : " Bring forth," says he, " him that cursed 
without the camp, and let all that heard him lay their hands upon his head,* and let 
all the congregation stone him." 

In obedience to the divine command, Moses ordered the sentence to be immediately 
put in execution ; and a law was thereon made, that whosoever should, from that 
time, blaspheme the name of the Lord, whether he was an Israelite, or a stranger, 
&Uould be stoned to death. 



CHAPTER X. 

While the Israelites lay encamped in the wilderness of Sinai, the Almighty or-, 
dered Moses, assisted by Aaron, and the heads of the respective tribes, to make a 
general muster of the people, in order to ascertain the number of those who were 
able to carry arms. This was accordingly done, when the number of true bom Is- 
raelites appeared to be 603,550 men,f exclusive of the tribe of Levi. These were, 
by the express command of the Almighty, exempted, being designed for the peculiar 
service of the tabernacle, not only to take charge thereof, and of all the vessels be- 
longing to it, but likewise to take it down upon every remove, to guard it safe on the 
way, and to put it up again at such places as should be appointed for encampment. 

The Israelites being thus mustered, Moses and Aaron, by the express command of 
God, appointed the manner of their encampment, which was not only to take plac* 
now, but to be continued ever after, as follows : 

The whole body was divided into four grand camps, each consisting of three tribes, 
under one standard, and so placed as entirely to enclose the tabernacle. 

The standard of the camp of Judah was first. It consisted of the tribes of Judah, 
Issachar, and Zebulon, (the sons of Leah), and was pitched on the east side of the 
tabernacle, toward the rising of the sun. 

On the south side was the standard of the camp of Reuben, under which were the 
tribes of Reuben and Simeon (the sons of Leah likewise), and of Gad, the son of Zil- 
pah, Leah's maid. 

On the west side was the standard of the camp of Ephraim, under which were the 
tribes of Ephraim, Manasseh, and Benjamin. 

On the north side was the standard of the camp of Dan, under which were the 
tribes of Dan and Naphtali (the sons of Bilhah, Rachel's maid), and of Asher (the 
son of Zilpah). 

Between the four great camps and the tabernacle were four lesser camps, consist- 
ing of the priests and Levites, under whose immediate care and protection the tab- 
ernacle was placed. 

On the east side were encamped Moses and Aaron, with Aaron's sons, who had the 
charge of the sanctuary. 

* This way of laying hands on the heads of criminals may seem to arise from several causes. I. That 
they were witnesses of the fact, and that the person condemned suffered justly ; protesting, that if he were 
innocent they desired that his blood migHt fall on their own heads. 2. They put their hands on the head o 
the criminal in token of an expiatory sacrifice ; for idolatry, blasphemy, and such grievous crimes, if thev 
were not punished, they expected would attract a guilt, not only on the witness, but the whole natior 
which by the death of the criminal, as by a victim, might be expiated. 3. That the criminal was the jus: 
cause of his own death. 

t The ages *f these men were, from twenty years old to fifty ; and the exact number in each tribe wa> 
as follows : 

In the tribe of Reuben, 46,500; Simeon, 59,3!>0 ; fJad, 45,650 ; Judah, 74,600; Issachar, 54,400 ; Zebulor, 
57,400; Ephraim, 40,500 ; Manasseh, 32,200; Benjamin, 35,400; Dan, 62,700: Asher, 41,500 ; Naphtali. 53 • 
400 ; total 002.550. 



HISTORY OF THE BIBLE. 



185 




186 



AN ILLUSTRATED 



On the south side were the Kohathites, a part of the Levites, descended from Ko 
hath, the second son of Levi. 

On the west side were the Gershonites, another part of the Levites, descended from 
Gershon, Levi's eldest son. 

On the north side were planted the Merarites, the remaining part of the Levites 
who descended from Merari, Levi's youngest son. 

Such was the manner of the encampment of the Israelites, being the only regular 
description of one which the Bible contains ; but, from incidental allusions, we may 
gather that the camps which the Hebrews in after-times formed in their military op- 
erations, differed in several respects from the present, the admirable arrangement of 
which is easily perceived, although some difference of opinion exists as to a few of 
the details. 





EAST— FIRST DIVISION— CAMP OF JUDAH: 186,400. 


CO 






© 


JUDAH, 




O 


o 

CD 


74,600. 




el 


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W 


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ISSACHAR, AND ZEBTJLUN, 








54,400. 57,400. 




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1IHI,— *»LS3.M 



The diagram above will exhibit the apparent order better than a verbal descrip- 
tion, however minute. It is thus seen that the camp was formed in a quadrangle, 
having on each side three tribes under one general standard. How these tribes 
were placed with regard to each other is not very clear; some fix the leading tribe in 
the centre, and the two others on each side ; but the description seems rather to indi- 
cate that the leading tribe extended aion^ the whole exterior line, and that the two 
other tribes pitched beside each other, within. The only other alternative seems tc 
De, to suppose that the two minor tribes also extended in full line, the la t tribe men 
tioned in each division, being the innermost. The collective encampment enclosed a 



HISTORY OF THE BIBLE. 



1ST 




188 AN ILLUSTRATED 

large open square, in the centre of which stood the tabernacle. The position which 
the tabernacle thus occupied still remains the place of honor in grand oriental camps 
and is usually occupied by the tent of the king or general. The distance between i 
and the common camp was indicative of respect ; what the distance was we are no 
told, except by the Rabbins, who say that it was two thousand cubits, and apparently 
ground this statement upon Josh. iii. 4. The interval was not however wholly va 
cant, being occupied by the small camps of the Levites, who had the charge and cus 
tody of the tabernacle, and pitched their tents around it ; the tents of Moses, Aaron 
and the priests, occupying the most honorable place, fronting the entrance to the tab 
ernacle, or rather to the court which contained it. The Jewish writers say that tin- 
circumference of the entire encampment was about twelve miles ; a statement whicl 
would seem sufficiently moderate when we recollect the hollow square in the centre 
and consider the vast extent of ground required for the tents of two millions of peo- 
ple. This regular and admirable arrangement of so vast a host, under their ensigns, 
around the tabernacle, must have given a most striking and impressive appearance to 
the camp, as viewed from the hills. We know the effect which the view of it pro- 
duced upon one person, who did view it from the hills, and then broke forth in rap- 
ture, exclaiming, " How goodly are thy tents, O Jacob ! and thy tabernacles, Israel ! 
As the valleys are they spread forth, as the trees of lign-aloes which the Lord hath 
planted, and as cedar trees beside the waters." (Num. xxiv. 5, 6.) 

The encampment being thus formed, the next consideration was, to regulate the 
mode of marching, which was accordingly done as follows : 

Whenever they were to decamp (which was always to take place as soon as the 
pillar of the cloud left the tabernacle) the trumpet was to be immediately sounded, 
and, upon the first alarm, the standard of Judah being raised, the three tribes which 
belonged to it were to set forward. On the movement of these the tabernacle was to 
be taken down with all convenient expedition, and the Gershonites and Merarites 
were to attend the wagons with the boards and staves belonging to it. This being 
done, a second alarm was to be given by the trumpet, on which the standard of Reu- 
ben's camp was to advance with the three tribes belonging to it. After these were to 
follow the Kohathites, bearing the sanctuary, which, because it was more holy, and 
not so cumbersome, as the pillars and boards of the tabernacle, was not to be put into 
a wagon, but carried on their shoulders. Next was to follow the standard of Ephraim's 
camp, with the tribes belonging to it ; and, last of all, the other three tribes, under 
the standard of Dan, were to bring up the rear. 

A short time after these matters were adjusted, the pillar of the cloud gave the Is- 
raelites a signal to decamp. On their beginning to move, agreeably to the order pre- 
scribed, Moses addressed himself to God. "Rise," said he, "Lord, and let thine en- 
emies be scattered ; and let them that hate thee flee before thee. And when the ark 
of the covenant (by which they were directed when to stop) rested, he added " Re- 
turn, Lord, unto the many thousands of Israel." 

After marching for three days in the wilderness of Sinai, the Israelites began to 
^omplain of the fatigues of their journey, and to relate their grievances, with great 
asperity, to Moses. This so offended the Almighty, that he sent down fire from 
heaven, which destroyed ail those who were situated in the extreme parts of the 
camp. The rest were so terrified at this circumstance, that they immediately applied 
to Moses, at whose intercession the fire ceased, but, in remembrance of the incident, 
he called the place Taberah, which, in the Hebrew language, signifies burning. 

But this instance of the divine power had little effect on the dissatisfied Israelites. 
They made heavy complaints for want of flesh for food ; and intimated to Moses how 
much happier they were when in the land of Egypt, where, though in a state of 
bondage, they could possess a variety of articles necessary for the preservation of life. 
Moses had often heard them murmur, and patiently borne with it, but now that 
they were grown so numerous, and the greatness of their numbers demanding still 
more care and vigilance to govern them than what came from the assistance of the 
magistrates appointed by the advice of his father-in-law Jethro, he became exceedingly 
uneasy, and, in an address to God, represented the great and heavy burdens under 
which he labored, in having the management of so numerous and dissatisfied a people. 
No sooner did the Almighty hear the complaints of his faithful servant, than he 
immediately gave him relief, by ordering him to choose seventy men irom among the 
elders of Israel, and to bring them with h'm to the tabernacle of the congregation 



HISTORY OF THE BIBLE. 189 

" There," said he, " I will come down and talk with thee, and I will give them a 
portion of the same spirit with which I have inspired thee ; and they shall bear the 
burden of the people with thee." 

In conformity to the divine command, Moses selected seventy of the elders, sixty- 
eight of whom he conducted to the tabernacle, whither they had no sooner arrived, 
than the Almighty was pleased to fulfil his promise, by inspiring them with the like 
kind of spirit he had given to Moses, and by which they were enabled to prophesy. 
Nay, so extensive was this inspiration, that though the other two came not out with 
the rest to the tabernacle, but remained in the camp, yet they received the same im- 
pression of the spirit with the rest, and, in like manner, prophesied. This circum- 
stance so surprised a certain young man in the camp, that he immediately hastened 
to the tabernacle, to acquaint Moses that Edad and Medad (which were the names 
of the two elders left behind) were prophesying in the camp. Joshua (who was to- 
tally unacquainted with the operations of the Lord by his spirit) was likewise greatly 
surprised, and, thinking it a derogation of his master, likewise ran to the tabernacle, 
and advised Moses to restrain them from that power which only belonged to himself. 
But Moses reproved him for his conduct in these words : " Dost thou," said he, " en- 
vy them on my account? Would to God that all the Lord's people were inspired, 
and that they might be endued with the spirit of prophecy !" 

The murmurings of the people for want of flesh still continued, and to such a 
height did their fury arise, that they beset Moses's tent on all sides, and, in the most 
tumultuous manner, demanded of him to relieve their necessities. Thus circumstanced 
Moses applied himself to God, to whom he intimated the little probability there was 
of supplying so numerous a body of people with the article requested. The Aimighty 
was pleased to promise that he would remove this evil ; and at the same time gently 
rebuked Moses in these words : " Is the Lord's hand," said he, " waxed short ? thou 
shalt see now whether my word shall come to pass unto thee or not." 

It was not long before this divine promise was fulfilled ; for the Almighty causing 
a south wmd to arise, it drove prodigious quantities of quails from the seacoast to 
within a mile of the camp, which being taken by the people, they feasted on them in 
the most greedy manner. 

But God soon called them to a dreadful account for their insolent demand of flesh, 
and their distrust of his providence : for while they were regaling themselves with 
\hete dainties, he visited them with a severe plague, of which great numbers died, 
and were buried on the spot where they fell. In consequence of this circumstance 
the place was called Kibroth-Hattaavah, which signifies the graves or sepulchres of 
lust and concupiscence. 

From this place the Israelites marched to Hazeroth, where they had not been long 
before another circumstance occurred of a very disagreeable nature. Aaron and his 
sister Miriam, observing the great power their brother Moses had over the people, and 
that God chiefly made use of him in the delivery of his sacred oracles, began to look 
upon him with an eye of envy. To give some color to their conduct, they pretended 
to fall out with him, on account of his having married a foreigner, whom they con- 
temptuously called an Ethiopian ; and, to lessen his importance, and at the same time 
enlarge their own, they added, " What, hath the Lord spoken only to Moses ? hath 
he not spoken also by us ?" 

Moses saw the discontent of his brother and sister ; but considering it only as a 
personal pique, took no notice of it. The Almighty, however, being greatly offended 
at their conduct, thought proper to interpose, and convince them that such behavior 
to his faithful servant was of the most heinous nature, and should not pass unnoticed. 
Ordering, therefore, Moses, Aaron, and Miriam, to attend at the door of the tabernacle, 
he sharply rebuked the two latter for their insolence, asking them, how they durst 
speak against his servant Moses ? " You," said he to Miriam, " have shared in the 
prophetic office, and to you have I declared my will in dreams and visions; but with 
Moses I have conversed more familiarly, and I will speak face to face with him, and 
show him as much of my glory as he is capable of seeing." 

Thus Moses had the secret satisfaction of finding himself justified by his divine 
protector ; but Aaron, to his great confusion, beheld his sister Miriam made a dreadful 
example of God's anger. She was suddenly afflicted with a most dreadful and in- 
veterate leprosy ; upon which Aaron, addressing himself to Moses, acknowledged th<? 



190 AN ILLUSTRATED 

sin they had committed, begged pardon, and solicited him to intercede with God in 
behalf of his sister, that the leprosy might be removed, and her former health restored. 

Moses, who was naturally of a meek disposition, and ever ready to pardon an in- 
jury offered to himself, made no hesitation at complying Avith Aaron's request. His 
intercession had the desired effect: the Almighty was pleased to promise that the evil 
should be removed ; but as the offence was of a public nature, he ordered her to be 
turned out of the camp for seven days, in the manner of a common leper, in order to 
deter others from committing the like seditious practices. 

Soon after Miriam's return to the camp, the Israelites removed to the desert of Pa- 
ran; whence, after several encampments, they reached Kadesh-Barnea, situated on 
the frontiers of the land of Canaan. 

On their arrival at this place, Moses, by the divine command, selected twelve men, 
one from each tribe, whom he ordered to go as spies into the promised land, to take 
a view of the country. He charged them to make a diligent examination into the 
strength of its cities and inhabitants, the nature and fertility of its soil, and the prin- 
cipal articles it produced, some of the latter of which he told them to bring with 
them on their return. 

With these instructions the twelve spies set forward on their journey, and proceeded 
from the entrance of the country on the north, to its extremity on the south. In their 
way back they passed through a valley remarkable for its fertility in vines, and there- 
fore called the valley of Esc/wl, which signifies a cluster of grapes. Attracted by the 
beauty of the fruit, they determined to preserve some and carry it to the camp. They 
cut. down a branch, on which was only one cluster of grapes, but of such an immod- 
erate size, that they were obliged to lay it on a pole, and carry it between two of 
them. Nor was this the only product of this happy soil : the golden fig and beauti- 
ful pomegranate adorned the trees, and a variety of other fruits (of which they took 
samples with them) loaded the luxuriant branches. 

The spies having, in the compass of forty days, taken a view of the whole country 
of Canaan, returned to the camp of the Israelites; and, after showing them the fruils 
of the land, gave them an account of the observations they had made in the course of 
their journey. "We have been," said they, "in the country to which you sent u^. 
It is a fertile and plentiful land; but the inhabitants of it are powerful. There are 
great cities with strong walls. We have seen those men of the race of Anak, war- 
like men, and of a gigantic stature. The Amalekife "" inhabit the south part of the 
land ; the Hittites, Jebusites, and Amorites, the mouiiiains ; and the Canaanites, the 
banks of the river Jordan." 

The people were highly pleased with that part of the account relative to the fer- 
tility of the country ; but when they reflected on its strength, with the size and num- 
ber of its inhabitants, they were greatly alarmed, and expressed their fears at being 
brought to a place where they were in the most imminent danger. But Caleb and 
Joshua (two of the twelve who were sent to view the country) endeavored to remove 
their fears, by saying, " Let us make ourselves masters of the country, for we are 
strong enough to conquer the inhabitants." 

This had the desired effect, and might have produced happy consequences, had it 
not been for the cowardly disposition of the other ten, who, perceiving that the ac- 
count given by Caleb and Joshua had fired the people with a design of becoming 
the possessors of the country by a speedy conquest, began to retiact from their former 
accounts, to paint matters in the worst light, and to represent it as a thing impossi- 
ble, both by reason of the strength of its fortified towns, and the valor and gigantic 
stature of the inhabitants. 

This cowardly representation defeated all the arguments used by Caleb and Joshua 
in favor of the enterprise. The Israelites, one and all, cried out they could never 
hope to overcome sum powerful nations, in comparison of which they looked on 
themselves as mere grasshoppers and reptiles. In short, their murmurings grew tc 
such a height by the next morning, that a return to Egypt was thought more advisa- 
ble than to face such an enemy ; and they went so far as to deliberate on a propei 
person who should reconduct them into the land of their former thraldom. 

This perverseness of the people greatly afflicted Moses, who, finding them bent on 
their own ruin, and fearful that some dreadful consequence would follow, prostrated 
himself on the ground (as did also his brother Aaron) in the presence of the whole 



HISTORY OF THE BIBLE. 



191 




192 AN ILLUSTRATED 

assembly, and besought of God that he would be merciful in his judgments on tne 
people for their sin and ingratitude. 

Caleb and Joshua expressed their grief by rending their clothes ; and endeavored, 
in the most forcible manner, to convince the people that their fears were ill founded, 
and that they might, by putting their trust in God, overpower their enemies, and 
make themselves masters of the promised land. " The land" (said they) " that we 
pass through is indeed a rich and fertile land, abounding with all things necessary 
for life. If we please the Lord he will bring us into this land, and give it us. Dc 
not, therefore, by rebelling against him, forfeit his promise and protection. Nor be 
afraid of the people of the land, whom we shall as surely conquer as we eat our food, 
and with as much ease. The Lord is with us, and we have nothing to fear." 

But so far was this speech from making any impression on the perverse and obsti- 
nate Israelites, that, in a tumultuous manner, they called out to stone Caleb and 
Joshua ; and which they would certairfly have done, had not the glory of God at that 
instant visibly appeared before all the people, in the tabernacle of the congregation. 

As soon as Moses saw this he prostrated himself before the Lord, who, being 
highly incensed against the Israelites for their perverse conduct, threatened to send a 
pestilence that should totally extirpate them, and at the same time told Moses that 
he would make him a prince of a more numerous and powerful nation. 

The pious Moses (as he had several times done before) became again an interces- 
sor for the people. He in the most earnest manner solicited the Almighty to pardon 
their offences, and represented the consequences that might follow should he totally 
destroy them : the substance of his solicitations and observations was in words to this 
effect : " thou everlasting Jehovah, who appearedst to Abraham, to Isaac, and Ja- 
cob, and who wast graciously pleased to promise that their children should inherit 
the land of Canaan, look in mercy on this people, whom neither promises will en- 
courage, nor threatenings deter from disobeying thee. O Lord, turn away thy fierce 
anger, for thou art a God of mercy, and I will trust in thee to spare this wicked, this 
rebellious people." 

These arguments and expostulations in some measure averted the divine vengeance, 
the Almighty promising Moses not to put his first design into execution. But as the 
ingratitude and infidelity of the people had become intolerable (notwithstanding God's 
constant care in providing against their wants, screening them from their enemies, 
and preserving them from all dangers), he declared that not one of those who had 
murmured, from twenty years old and upward, should ever enter the promised land ; 
but that they should wander with their children about the wilderness for the space 
of forty years, in which time they should all pay the debt of nature, and that their 
children should have those possessions which, had they not been so disobedient, they 
might have enjoyed themselves. 

As for the ten false spies, who were the immediate authois of this defection, they 
were all destroyed by a sudden death, and became the first instances of the punish- 
ment denounced against the body of the people. 

Caleb and Joshua, who had not only done their duty in giving a faithful account 
of their observations, but also endeavored to remove the ill-concerted intentions of 
the people, were preserved. For this their conduct they received the divine appro- 
bation, as also a promise that they should live to enter and inherit the promised land. 

When Moses related these particulars to the people their tempers were greatly 
altered, and they expressed their uneasiness for the offence they had committed by 
putting on the deepest mourning. Supposing that their forwardness now would 
make some atonement for their former cowardice, they assembled themselves together 
the next morning, and offered to go on the conquest. " We are ready," said they, 
" to go to the place whereof the Lord has spoken to us." 

But this offer, instead of arising from any natural courage, took place only from a 
presumptuous rashness. This Moses well knew, and therefore endeavored all he 
could to dissuade them from so ill judged an enterprise. He told them it was con- 
trary to God's express command, and therefore could not prosper ; that by their late 
undutiful behavior they had forfeited his assistance and protection, without which i j 
was impossible for them to succeed ; and that, as the Amalekites and Canaanite; 
had gained the passes of the mountains before them, every attempt must prove 
abortive. 

But all this admonition had no weight with the obstinate Israelites. Notwilii, 



HISTORY OF THE BIBLE. 193 " 

standing the ark of the covenant was not with them ; notwithstanding Moses, their 
general^ was not at the head of them ; yet out they marched to the top of the moun- 
tains, where, the enemy surprising them, they were immediately thrown into the 
greatest disorder, prodigious numbers were slain, and the rest obliged to save them- 
selves by flight ; nor did they stop till they came to a place called Hormah. Though 
it was but eleven days' journey hence to Kadesh-barnea, yet, for their disobedience, 
they were so interrupted as to be nearly two years in getting to the place whence they 
came. 

Many remarkable circumstances occurred during the stay of the Israelites in the 
wilderness. The first recorded by the sacred historian is an instance of the divine 
severity on a man who, by a post-fact law, was adjudged to be stoned to death for 
violating the sabbath, by gathering sticks on that day. Though a particular injunc- 
tion had been laid on the people to keep this commandment in the strictest manner, 
yet no penalty had been annexed to the violation of it. The people, therefore, who 
brought the offender before Muses, were ordered to keep him in custody till he should 
know the divine pleasure concerning sabbath-breakers. The Almighty was pleased 
to return for answer, that such transgressors should be stoned to death; upon which 
the offender was immediately conducted out of the camp, and the sentence executed. 

The next material circumstance that occurred was a violent rebellion raised by 
Korah, great-grandson of Levi, and consequently one of the heads of that tribe. This 
ambitious person, having long envied Aaron, on account of him and his family being 
raised to the highest office in the priesthood, and to which he thought himself had 
an equal title, Avas always caballing against him, till at length he bad brought over 
two hundred and fifty eminent persons to his interest, among whom were Dathan 
and Abiram, two of the chiefs of the tribe of Reuben. 

As soon as Korah thought matters properly ripe for an open rupture, he appeared 
at the head of the faction, and publicly upbraided Moses and Aaron with an unjust 
ambition, in usurping that power to themselves of which he thought himself entitled 
to a part ; and that the arbitrary measures they pursued were injurious to the people, 
by depriving them of their just and natural liberties. 

This strange and unexpected address so surprised Moses, that he immediately pros- 
trated himself on the ground, in which situation he lay for some time.* At length 
he arose, and, with great steadiness and magnanimity, informed them that the next 
day the Lord would decide the controversy, and would make it appear who were his 
servants, who were holy, and who the proper persons to be admitted into his divine 
presence. He then, with his usual calmness and serenity of mind, argued the matter 
with them, and, in the most mild manner, rebuked them for the impropriety of their 
conduct. He was rather more severe on Korah (who was the author of the defec- 
tion) than the rest; and concluded with addressing them conjunctively in words to 
this effect : " Hear me" (says he), " ye sons of Levi. Is it a matter of so light con- 
cern, that the G-od of Israel hath distinguished you from the rest of Israel, to admit 
you to the more immediate service of the tabernacle, and to stand before the congre- 
gation and minister to them ? Is not this an honor sufficient to satisfy your ambitious 
spirit, but that ye must aim at the priesthood too ? This is the cause of your clam- 
ors ; and for this ye have moved the people to sedition. But, be assured, whatever 
ye may pretend against Aaron, this insult is against the Lord, as it is against his dis- 
pensations that ye murmur and conspire." 

Dathan and Abiram were at some distance when Moses thus talked with the rest 
of the conspirators; and therefore, supposing they had been drawn into the plot at 
the instigation of Korah, he sent for them privately, with a design of arguing the 
matter with them in the mildest terms. But instead of a civil answer, he received 
the following haughty message : " Is it" (said they) " a matter of so small moment, 
that thou hast brought us out of a land which flowed with pieniy, to kill us in the 
desert ? Thou affectest dominion, and wouldst make thyself prince over us also. 
Notwithstanding thy fair promises, thou hast not brought us into a land that flows 
with milk and honey, nor given us any inheritance of fields and vineyards ; but when 

* It is very reasonable to imagine, that Moses (who was well acquainted with the gracious and ready 
assistance of God in'time of need) was, during the time of his being on the ground, applying himself to the 
Lord f>r protection against this mutinous body of peopie. And it is likewise reasonable to imagine, that 
while lie lay in this humble posiure God appeared to him, and save him comfortable advice in whatm;inrei 
he should conduct himself; as he soon after spoke to them with great courage, and to vindicate himself, 
l>ut the matter between him and them upon trial the next dav. 

13 



194 AN ILLUSTRATED 

we Avere ready to take possession of the promised land, thou didst turn us back into 
this barren desert, to repeat the fatigues and hardships we had before undergone. 
We will not come." 

These unjust reproaches highly provoked Moses, but, instead of returning any iL 
language to them, he addressed himself to God, saying : " Respect not thou theii 
offering : I have noi taken one ass from them, neither have I hurt one of them." He 
then summoned Korah and all his companions to meet him and Aaron the next day 
at the tabernacle, and to bring with them their censers ready prepared with incense 
to appear before the Lord. 

Accordingly, early the next morning, Moses and Aaron went to the tabernacle, 
whither Korah also repaired at the head of his party, with each man a censer in his 
hand, and attended by a prodigious multitude of people, who, in all probability, went 
as spectators of this singular contest. 

The first thing that attracted their attention was the amazing splendor that issued 
from the cloud over the tabernacle, from which God called to Moses and Aaron, 
ordering them to withdraw, that he might inflict that punishment on the rebellious 
crew they justly deserved. 

Moses and Aaron, knowing that the multitude who attended on this occasion did 
it only to gratify their curiosity, and at the same time lamenting that they should 
equally suffer with the wicked Korah and his party, prostrated themselves before 
God, and interceded for their protection. " O God" (said they), "thou God of the 
spirit of all flesh, shall one man sin, and wilt thou be angry with all ?" Their prayers 
were no sooner offered than heard ; and the Almighty, being pleased to listen to their 
solicitation, commanded them to tell the people to withdraw. Frightened at the 
amazing splendor that issued from the cloud, ihey readily obeyed this order, and 
retired at some distance from the tents of Korah and his two principal associates, 
Dathan and Abirara, who stood in a daring manner near their own tents, attended 
by their wives and families. 

As soon as the multitude had retired to a proper distance, Moses addressed them 
in words to this effect: " By this" (said he) " you shall know that the Lord has 
commissioned me to do what I have done, and that I have undertaken nothing of my 
own head. If these men" (meaning Korah and his party) "die the common way of 
nature, or be visited as other men, then take it for granted the Lord haih not sent 
me; but if he deal with them after a strange and unusual manner, and the earth, 
opening her mouth, swallow them up alive, then shall ye understand that these 
men have provoked the Lord." 

No sooner had Moses spoken these words than the earth was suddenly convulsed, 
and the surface of it opening, Korah and his two adherents, Dathan and Abiratn, to- 
gether with their families and substance, were all swallowed up alive, and, the 
ground closing on them, they perished. When the people who stood round them 
saw their dismal fate they were greatly frightened, and cried out, "Let us fly, lest 
the earth swallow us up also." 

In the mean time God, to punish the rest of these rebellious people, who had pro- 
fanely attempted to offer incense contrary to the law, sent down fire from heaven, 
and destroyed the whole two hundred and fifty men that had joined with Korah. 

To perpetuate the memory of this judgment, as well as to deter, for the future, 
any but the sons of Aaron from presuming to burn incense before ihe Lord, Moses, 
by the divine command, ordered Eleazar, Aaron's son, to gather up the censers of the 
dead, and to have them beat into broad plates as a covering for the altar, assigning 
this as a reason : " That it might be for a memorial to the children of Israel, that no 
stranger, or any that Avas not of Aaron's family, should presume to offer incense be- 
fore die Lord, lesi he died the death uf Korah and his company." 

It might have been supposed that so dreadful a punishment would, at least for 
some time, have kept the Israelites within the bounds of their obedience; but no 
sooner Avere they recovered from their fright than they again began to murmur, and 
to accuse Moses and Aaron Avith having (as they called the late mutineers) murdered 
" the people of the Lord." 

Moses and Aaron, well knoAving the turbulent temper of the people, and fearing 
they might proceed to some violent outrage, took sanctuary in the tabernacle, Avhicb 
they had no sooner entered than the Almighty commanded them to Avithdraw from 
the rest of the congregation, for that in a short time he would destroy them. 



HISTORY OF THE BIBLE. 195 

In consequence of this, Moses and Aaron immediately prostrated themselves on 
the ground, and earnestly implored of God to spare the people; but, early as they 
were in their supplication, the divine vengeance was before them, for the Almighty, 
provoked by the repeated rebellions of the people, had already sent a pestilence 
among them. 

As soon as Moses observed this, he ordered Aaron to take a censer, put fire and 
incense in it from the altar, and hasten to the congregation to make atonement for 
the sins of the people. Aaron did as Moses commanded, and standing between the 
dead and the living, he prayed for some time, and the plague ceased. But notwith- 
standing the very short time this calamity lasted, yet Aviih such violence did it rage, 
that the number carried off by it amounted to fourteen thousand and seven hundred 
persons. 

Though God had thus in two instances punished the people for their wickedness, 
yet, knowing that the minds of many of them were, by the insinuations of Korah 
and his accomplices, still prejudiced against Aaron and his family, on account of their 
being invested with the priesthood, he was pleased to put an end to all controversy 
on this head by the following miracle. He commanded Moses to take a rod from 
each tribe, and to write upon it the name of the prince of that tribe to whom it be- 
longed, and to write Aaron's name on that of the tribe of Levi; that, when this was 
done, he should lay up the twelve rods in the tabernacle, before the ark of the testi- 
mony, until the next morning, when some miraculous change should be seen that 
would determine in whose family the priesthood should be established. 

Moses, who never failed paying an immediate obedience to the divine command, did 
as he was ordered ; and going next morning to the tabernacle, brought out the twelve 
rods in the presence of all the people. Eleven of the rods were in the same state as 
when he put them into the tabernacle, but the twelfth (which belonged to Aaron) had 
a very different appearance, for it had not only budded, but likewise blossomed, and 
bore ripe'almonds. A convincing proof to the people that God had singled out Aaron 
and his family to the priestly office. 

• In memory of this remarkable decision, God ordered Aaron's rod to be laid up in 
the ark of the covenant, that, by the people's seeing it, they might not again rebel, 
but remain satisfied with those whom he had been pleased, in so distinguished a 
manner, to appoint to the priestly office. 

After the establishment of the high-priest's office in Aaron and his family, the Is- 
raelites moved about, from one place to another, in the wilderness, but chiefly about 
the mountains of Idumoea, until God, by shortening the period of human life, had 
taken away almost all that generation, "of whom he had sworn in his wrath," as the 
Psalmist expresses it, xcv. 2., " that they should not enter into his rest." And, in- 
deed, great reason had he to be angry with them, since, during the remainder of their 
peregrination, they were guilty of many more murmurings than Moses has thought 
proper to record, which, nevertheless, are mentioned, with no small severity, by other 
inspired writers. See Amos v. 26 ; Acts vii 43. 

As the time, however, of their entrance into the land of Canaan drew near, they 
advanced into the Avilderness of Sin, and pitched their camp at Kadesh,* where Mir- 
iam,! sister to Moses and Aaron, died, and was buried. 

The Israelites had not been long at Kadesh, before they were greatly distressed for 
water, upon which (as they had before done on similar occasions) they exclaimed, 
with great vehemence, against Moses and Aaron, saying, "Why have ye brought the 
Lord's people into the wilderness to kill them and their cattle? Why did you per- 
suade us to leave the fertile land of Egypt to bring us into this barren place, which 
affords neither water to quench our thirst, nor fruits to satisfy our hunger? Would 
to God we had perished with our brethren before the Lord." 

The impatience and dissatisfaction of the Israelites greatly perplexed Moses and 
Aaron, who, as was their usual custom on such occasions, addressed themselves to 
God, beseeching him to remove the present distresses of the people. The Almighty 

* This was not Kadesh-Barnea, the station or encampment of the Israelites on the confines of the 
northern part of Canaan ; but another Kadesh, situated on the confines of ldumaea and not far from the 
Red sea. 

t Miriam was the eldest of the three, and was nearly a hundred and thirty years old. Eusebius assures us, 
that in his time her tomb was found at Kadesh, a small distance from Petrea, the capital of Arabia Petrea. 
Several of the ancients are of opinion that she died a virgin, and that she was the legislatrix and governess 
of the Israelitish women, as Moses was the legislator of the men. 



196 AN ILLUSTRATED 

was pleased to listen to their request : he ordered Moses to take his rod, and, with 
the assistance of Aaron, assemble the people together ; which having done, he should 
speak to the rock in their sight, and it should immediately produce abundance of 
water. 

Agreeably to these orders, Moses and Aaron assembled the people before the rock, 
who, no doubt, readily attended in expectation of having those grievances removed of 
which they had so greatly complained. Hitherto Moses had paid an exact and abso- 
lute obedience to all the commands God had enjoined him ; but now (however it hap- 
pened) he made some deviation from his instructions, and thereby committed the 
greatest miscarriage of his whole life. He was ordered to speak to the rock before 
the people ; but, instead of so doing, he spoke to the people, saying, " Hear now, ye 
rebels ; must we fetch you water out of this rock ?" In doing this, he expressed im- 
patience and heat of spirit, which were in direct opposition to that humility he had 
hitherto possessed. 

This conduct of Moses was highly offensive to God, as appeared from his first 
striking the rock without its having the least effect. However, on striking it a second 
time, the water issued from it in great abundance, and not only the people, but like- 
wise the cattle, were plentifully supplied with that necessary article they had so 
much wanted. 

Though this was the first time that Moses had made the least deviation from the 
divine injunctions, yet it pleased the Almighty to make him sensible of his fault, and 
to inflict a punishment on him for his disobedience. Considering Aaron also as con- 
cerned with him in the transgression, he denounced this sentence against them con- 
junctively. " Because," said he, " ye believed me not, to sanctify me in the eyes of 
the children of Israel, therefore ye shall not bring this congregation into the land, 
which I have given them." From this unhappy accident, the place was called Meri- 
bah, which, in the Hebrew language, signifies, chiding or strife. 

Though Moses had committed this offence, and received the divine chastisement, 
yet he still preserved the command and government of the people. Intending to de- 
camp from Kadesh, as a necessary precaution in order to secure the safety of the peo- 
ple, he sent messengers to the king of Edom (upon whose borders they then were) 
requesting permission to pass through his territories, assuring him that they would 
not commit any hostilities, nor give the least molestation to any of his subjects. But 
the haughty Edornite was so far from granting his request, that he came out with a 
powerful army to oppose him ; upon which Moses, after decamping from Kadesh, 
took another way, and marched to Mount Hor, near the borders of Edom, where they 
pitched their tents, and for some time encamped. 

The time now drawing near, that the Israelites were to penetrate the promised 
land (into which the Lord had told Aaron he should not enter because of his trans- 
gression at Meribah), God gave Aaron notice that his dissolution was near at hand, 
that he might the more properly prepare himself for so awful an event. As a neces- 
sary introduction, the Almighty commanded Moses to take Aaron, and Eleazar his 
son (who was to succeed him in the office of high-priest), and conduct them to the 
top of the mount, where he should strip Aaron of his priestly garments, and put them 
upon Eleazar his son. 

Moses having obeyed these commands, Aaron, in a very short time after, gave up 
the ghost ;* and when the people heard that he was dead, they mourned for him thirty 
days. 



CHAPTER XI. 

While the Israelites lay encamped near Mount Hor,f Arad, one of the kings of 
Canaan, who dwelt in the south, being informed of their situation, and that they iu- 

* He was buried on the spot where lie died, it being the ancient custom to bury persons of eminence in 
high places. See Josl ua xxiv. 30 ; Judges li. 9. This event happened in the fortieth year after the Israel- 
ites left Egypt, on the first day of the fifth month, which answers to our July, at which time Aaron was one 
hundred and twenty-tnrec years of age. See Numb, xxxiii. 38, 39. 

t This name seems to have been anciently borne by the whole range of Mount Seir, and, when super- 
seded by the latter denomination, continues to be preserved in the name of the particular summit on 
which Aaron died. Topographical probabilities concur with local traditions in identifying this Mount Hor 



HISTORY OF THE BIBLE. 



197 




198 AN ILLUSTRATED 

tended visiting his dominions, Avent out wuli a considerable army to interrupt their 
progress. Accordingly, coming up with them, an engagement took place, in which 
the Israelites were worsted, and some of them made prisoners. 

In consequence of this repulse, the Israelites made a vow to God, promising, if he 
would deliver these people into their hands, they would utterly destroy their cities. 
Their divine protector was pleased to listen to their request ; for, upon their engaging 
the Canaanites a second time, they obtained a complete victory, took possession of 
their cities, and put all the inhabitants to the sword. 

Elated with this success the Israelites decamped from Mount Hor, and took their 
route by the Red sea, marching round Edom, through which they had been refused a 
passage by the king of the country. As the way was long, the passes difficult, and 
the country barren, they, forgetting their late success, and reflecting only on the pres- 
ent inconveniences, relapsed into their old humor of murmuring, and heavily com- 
plained both against God and Moses. " Wherefore," said they, " have ye brought us 
up out of Egypt to die in the wilderness ? for there is no bread, neither is there any 
water, and our soul loatheth this light bread." 

As a punishment to the Israelites for this fresh ins-tance of their impiety and dis- 
trust, God sent among them prodigious numbers of fiery serpents, whose stings were 
so venomous, that those who were bit by them died ; and by this plague, great num- 
bers of the Israelites, in a very short space of time, were carried off. 

This dreadful calamity so alarmed the people, that they flew to Moses for protec- 
tion, acknowledging the offence they had committed, and beseeching him to intercede 
with God in their behalf. Moses, pitying their distress, readily complied with their 
request ; upon which the Almighty was pleased to order him to make a serpent of 
brass resembling those by which they were afflicted, and to set it up on a high pole ; 
telling him, at the same time, that such as were bitten, if they looked up to this ser- 
pent, should be healed 

Moses obeyed the divine command, and though the serpents did not cease biting, 
that the people might be more sensible of their transgression, yet, on looking up to 
the brazen serpent, the force of the sting lost its effect, and the person afflicted soon 
recovered. 

The Israelites, after making various marches and encampments, between the coun- 
tries of Moab and Ammon, without committing the least hostility, at length came to 
the borders of that part of the country inhabited by the Amorites. Hence Moses sent 
ambassadors to Sihon their king, requesting permission to pass through his country, 
and promising, at the same time, not to commit any depredation, or give him the least 
disturbance. 

The Amorite prince, fearful of admitting so formidable a body into the heart of his 

with the high mountain which rises conspicuously above the surrounding rocks in the vicinity of Petrea, 
the ancient capital of the Edomites or Nabatlueans, which is in a valley (Wady-Mousa) that cuts the 
range of Seir about halfway between the Gulf of Akaba and the Dead sea, but rather nearer to the formei 
than to the latter. This mountain, whose rugged pinnacle forms a very striking feature in one of the most 
interesting scenes in the world, is of very difficult and steep ascent, which is partly artificial, rude steps 
or niches being in some places formed in the rock. Dr. Macmichael, who visited the spot in 1818, in com- 
pany with Mr Bankes and Captains Irby and Mangles, says that it took his party one hour and a half to 
ascend its almost perpendicular sides. If this were really Mount Hor, as there seems little reason to 
doubt, the high-priest, before he lay down and died on that mountain, must have been able to mark 
out with his eye much of that wild region in which the Israelites had, for so many long years, wandered to 
and fro. From its summit, Mount Sinai might clearly be distinguished in the south ; while the boundless 
desert, marked by so many wonderful transactions, in which he had borne a conspicuous part, spread its 
wide expanse before him on the west. The supposed tomb of Aaron is enclosed by a small modern build- 
ing, crowned with a cupola, such as usually cover the remains of Moslem saints. At the time of the above 
visit, this spot formed the residence of an old Arab hermit, eighty years of age, the one half of which he 
had lived upon the mountain, from which he seldom descended, and where he chiefly subsisted through 
the charity of the native shepherds. He conducted the travellers into the building, and showed them the 
tomb, which lay at the further end of the building, behind two folding leaves of an iron grating. This 
monument, which is about three feet high, is patched together with fragments of stone and marble, and 
covered with a ragged pall On the walls near the tomb are suspended beads, bits of cloth, leather, and 
yarn, with paras and similar articles, left as votive offerings by the Arabs The old Arab lighted a lamp of 
butter, and conducted the travellers to a grotto or vault underneath, which is excavated in the rock, but 
contains nothing remarkable. The Arabs are in the habit of offering sacrifices to Haroun (Aaron), gener- 
ally of a goat. When, however, they make a vow to slaughter a victim to him, they do not go to the 
top of the mountain, but think it sufficient to complete their sacrifice at a spot from which the cupola 
of the tomb is visible in the distance , where, after killing the animal, they throw a heap of stones over 
the blood that flows to the ground, and then feast on the carcase. The services thus rendered to the tomb 
of Aaron afford a striking picture of the debasing superstitions into which the Arabs have fallen. Burck- 
hardt. who, in his Moslem character, sacrificed a goat, says, that while he did so his guide gave utterance 
to such exclamations as the following: " O, Haroun ; look upon us ! it is for you we slaughter this victim. 
O, Haroun, protect us and forgive us ! O, Haroun, be content with our good intentions, tor it is but a lean 
goat ! O, Haroun, smooth our paths : and praise be to the Lord of all creatures "' 



HISTORY OF THE BIBLE. 199 

kingdom, positively denied the Israelites a passage; and thinkit-g it better policy to 
attack than be attacked, gathered what force he could, and marched out to give them 
battle. They met near a place called Jahaz, when a desperate engagement ensued, 
in which the Amorites were totally defeated, and the whole body put to the sword. 
The Israelites pursuing their conquests made themselves masiersof the most consid- 
erable places belonging to the Amorites, particularly Heshbon, which, with the vil- 
lages about it, Sihon had before taken from the Moabites. 

From Heshbon the Israelites marched toward Bashan (taking several other places 
in their way belonging to the Amorites, particularly a large city called Jaazer) where 
the giant Og, another king of the Amorites, resided, and who, on the approach of the 
Israelites, drew out his gigantic troops in order to give them battle. Fearful lest the 
Israelites should be discouraged at the sight of this formidable army, Moses, by the 
command of God, bade them be of good spirits, and not entertain the least apprehen- 
sions of danger, for that God would deliver them into their hands, and they should 
make as easy a conquest over them as they had done over King Sihon. 

Animated at this intelligence, the Israelites marched with all expedition against the 
Amorites, whom they attacked with such success as to obtain a complete victory, and 
not only the whole of the people, but likewise King Og and his sons, were put to the 
sword. They then seized on the principal parts of the country, and utterly destroyed 
the inhabitants, reserving only the cattle and spoil of the cities, as they had done be- 
fore in the case of Sihon. 

Encouraged by these successes, the Israelites marched to the plains of Moab, and 
encamped on the bank of the river Jordan, nearly opposite to Jericho. The approach 
of these victorious strangers struck a terror among the people wherever they went, 
and the fame of their late success against the Amorites threw Balak, the king of Mo- 
ab, and all his people, into the most dreadful consternation. 

Balak, knowing himself too weak to engage the mighty force of Israel himself, 
formed a strong alliance with his neighbors the Midianites, and a consultation was 
held between the heads of each, what steps should be taken to avoid the common 
danger, and to secure themselves against these bold invaders. 

The result of this consultation was, that messengers should be sent to Balaam, a 
noted magician, who lived at Pethor, a city of Mesopotamia, to invite him by bribes 
to come to Moab, and, by cursing the Israelites, prevent their proving successful in 
that part of the country. In consequence of this determination, a select number of 
the principal people, both of Moab and Midian, were despatched to Balaam with 
many valuable presents, and with orders that they should, if possible, bring him with 
them to Moab, that, by his enchantments and curses, he might destroy the power of 
the Israelites, and thereby secure them from every kind of danger. 

As soon as these deputies arrived at Pethor they delivered their message to Ba- 
laam, who desired them to tarry with him that night, for that he could not give 
them any answer till he had consulted the Lord. The Almighty, knowing the se- 
crets of Balaam's heart, asked what men they w T ere that were with him. To which 
he replied, " They are some whom the king of Moab hath sent to me, to let me 
know that there is a people come out of Egypt which cover the face of the earth ; 
and to desire me to come to him and curse them, in hopes that he may then be able 
to overcome them and drive them away." To this God made answer, " Thou shah 
not go with them ; thou shah not curse the people, for they are blessed." 

Not daring to disobey the divine command, Balaam arose early in the morning, 
and going to the deputies, dismissed them, saying, " Be gone to your own country, 
for the Lord rei'useth to give me leave to go with you." 

The deputies, on their return to Moab, misrepresented Balaam's answer to the 
king ; for, instead uf telling him that God had refused in lei him come, they told him 
that Balaam himself had refused to come. In consequence of this, Balak, suggesting 
that either the number and quality of his messengers did not answer Balaam's ambi- 
tion, or the value of the presents his covetousness, resolved, if possible, to remove 
this obstacle by gratifying both. He accordingly despatched the chiefs of his nobility 
to Balaam, sending by them much more considerable presents than before, and at the 
same time this message : " Let nothing," said he, " hinder thee from coming to me , 
for I will promote thee to very great honor, and give thee whatsoever thou shah ask, 
if thou wilt but come and curse this people." 

Balaam, being naturallv of a very avaricious disposition, accepted the presents 



200 AN ILLUSTRATED 

from the deputies, but evaded complying with their request, by assuring them that 
he durst not, on any account whatever, counteract the divine will. However, in order 
to amuse and Hatter them with expectations, he desired them to tarry a little while 
he made farther inquiries of the Lord, and, if he thought proper to admit his going, 
he would readily attend them. ' 

The Almighty had at first given Balaam a positive answer, and it was certainly 
the highest disobedience and presumption to attempt the reversing it by a farther 
application. Howevei, blinded by covetousness and ambition, he again addressed 
himself to God, who (provoked at his obstinacy and presumption) was pleased to give 
him this answer: " If the men," said he, "come to call thee, rise up and go with 
them ; but yet ihe word which I shall say unto thee, that shalt thou do." 

With this permission Balaam arose in the morning, and, saddling his ass, set for- 
ward with the messengers on their journey to Moab. On the road he was met by 
an angel with a drawn sword in his hand, whom, though he perceived not, his ass 
plainly saw, and being startled, turned aside in order to avoid him. With some dif- 
ficulty Balaam beat his ass into the road again, soon after which the angel placed 
himself in a narrow passage between two walls which enclosed a vineyard. The 
ass, who was equally startled as before, not knowing how to avoid the angel, ran 
against one of the walls and crushed Balaam's foot, upon which he was so provoked 
that he beat him with great severity. At length the angel removed, and fixed him- 
self in a place so very narrow that there was no possibility of passing him ; upon 
which the ass made a full stop and fell beneath his rider. This enraged Balaam 
still more; and as he was beating the poor animal in the most unmerciful manner, 
God Avas pleased to gtve the ass the faculty of speech, who expostulated with his 
master on his severe treatment in words to this effect : " What," said he, "have I 
done to thee, that thou shouldst beat me these three times?" — "Because," said Ba- 
laam, " thou hast deserved it in mocking me: had I a sword in my hand I would 
kill thee." The ass replied, "Am I not thine ass, upon which thou hast been, ac- 
customed to ride ever since I was thine ; did I ever serve thee so before ?" 

While Balaam was ihus conversing with his ass, God was pleased to open his 
eyes, and let him see the angel standing in the way, with a naked sword in his hand. 
Terrified at so unexpected a sight, Balaam fell on his face, acknowledged his offence, 
asked pardon for it, and offered, if his journey was displeasing to God, immediately 
to return. 

That his journey was displeasing to the Almighty he certainly could not be igno- 
rant, because, in his first address, God had expressly interdicted his going. He was 
pleased, however, to suffer him to proceed, that some kind of advantage might be 
raised out, of this man's wickedness, and to make him, who was hired to curse, the 
instrument of pronouncing a blessing on his people. 

When Balak heard that Balaam was on the road, he went himself to receive him 
on the confines of his dominions. As soon as Balak saw him, he in a friendly man- 
ner blamed him for not coming at his first sending, which Balaam excused on ac- 
count of the restraint that had been laid upon him by the Almighty. Balak then 
conducted him to his capital, where he that day publicly entertained him in the most 
sumptuous manner; and the next morning conducted him to the high places conse- 
crated to the idol Baal, whence he might take an advantageous view of the camp of 
the Israelites. 

After being here some short time, Balaam ordered seven altars to be erected, and 
seven oxen, together with the like number of rams, to be prepared for sacrifice. Ba- 
laam, having offered an ox and a ram on each altar, left Balak to stand by the sacri- 
fices, while himself withdrew at some distance to consult the Lord. On his return 
he addressed the king, in the presence of the whole company, in words to this effect: 
" Thou hast caused me, king," said he, " to come from out of the mountains of ihe 
east to curse the family of Jacob, and bid defiance to Israel. But how shall I curse 
those whom God hath not cursed ? and how shall I defy those whom the Lord hath 
not defied ? From the tops of the rocks I see their protector, and from the hills I 
behold him. Behold, this people shall be separated to God, and distinguished from 
all other people in religion, laws, and course of life: they shall not be reckoned 
among the nations." He then set forth the great prosperity and increase of the Isra- 
elites, and concluded by wishing that his lot, both in life and in death, might be like 



HISTORY OF THE BIBLE. 



201 



^m 




:'^'mp:m 




202 AN ILLUSTRATED 

unto theirs. " Let me die," said he, " the death of the righteous, and let my last 
end be like his." 

Balak, alarmed as well as incensed at these words, which were quite contrary to 
what he had expected, passionately said to Balaam, "What hast thou done? I sent 
for thee to curse mine enemies: but, instead thereof, thou hast blessed them." Ba- 
laam excused himself by urging the necessity of his instructions, from which, he said, 
it was not in his power at that time to make the least deviation. 

Not discouraged at this rebuff, Balak, thinking that a change of place might pro- 
duce a change of foriune, or better success, conducted Balaam to the top of Mount 
Pisgah, in order to try whether he could thence fulfil his wishes by cursing the 
_sra elites. 

Balaam, willing to please the king, had seven other altars erected here, and a bul- 
lock and ram offered on each. As soon as the sacrifices were ready he withdrew, as 
before, to consult the Lord, from whom he received fresh instructions. On his return 
to Balak and his attendants, the king, big wilh expectation of the result, asked Avhat 
the Lord had spoken. Balaam, with the most serious countenance and solemn tone 
of voice, answered as follows: " Consider," said he, "0 Balak, thou son of Zippor, 
consider that God, who hath already blessed Israel, and forbidden me to curse them, 
is not like a man that he should renounce his promise, or repent of what he does. 
Hath he promised, and shall he not perform ? or hath he spoken, and shall he not 
make it good? Behold, I have received commission to bless, and he hath blessed, 
and I can not reverse it. He does not approve of afflictions or outrages against the 
posterily of Jacob, nor of vexation or trouble against the posterity of Israel. The 
Lord his God is with him, and the shout of a king is in him. God hath brought 
them out of Egypt; he hath, as it were, the strength of a unicorn. Surely no en- 
chantment can prevail against Jacob, nor any divination against Israel. So that, 
considering what God will work this time for the deliverance of his people, all the 
world shall wonder and say, What hath God wrought, who hath put his people out 
of the reach of fraud or force, and turned the intended curse into a blessing ! And to 
show their future strength and success, the people shall rise up as a great lion, and 
lift themselves up as a young lion. They shall not lie down until they eat of the 
prey, and drink of the blood of the slain." 

Balak was so mortified at this speech that, in the height of his passion, he forbade 
Balaam either to bless or curse ; but after his indignation was somewhat abated he 
changed his mind, and desired him to make a farther trial at another place. Ac- 
cordingly, Balaam was conducted to the top of Mount Peor, where fresh altars were 
raised and fresh sacrifices offered; but all to no purpose. Balaam well knew the 
positive will of God in this case was to bless, and not to curse. He did not there- 
fore, as before, retire for farther instructions, but, casting his eyes on the tents of the 
Israelites, thus exclaimed: "How goodly are thy tents, Jacob, and thy taberna- 
cles, O Israel !" He then, in proper and significant metaphors, foretold their extent, 
fertility, and strength, and that " those that blessed them should be blessed, and 
those that cursed them should be cursed." 

Balak, enraged to hear Balaam, whom he had sent for to curse the Israelites, thus 
three times successively bless them, could no longer contain himself, but, clasping 
his hands together, bade him haste and be gone, since, by his folly, he had both 
abused God and defrauded himself. "I thought," said he, "to have promoted thee 
to great honor, if thou hadst answered my design in cursing Israel; but the Lord 
hath hindered thy preferment." 

Balaam, in excuse, made use of the same arguments he had done before, namely, 
that he could not run counter to the divine commands, but must speak what the 
Lord had put into his mouth. He then, in expectation of obtaining some reward 
from the king, notwithstanding he had not answered the purposes for which he was 
sent, offered to advertise him of what the Israelites would do to his people in subse- 
quent ag'^s ; which being accepted by Balak, he prophesied as follows : " That a star 
should come forth from Jacob, and a rod from Israel ; that it should smite the chiefs 
of Moab, and destroy the children of Seth; that Edom should fall under its power; 
that the Amalekites should be totally destroyed, and the Kenites made captives." 

Having said this Balaam left the king, but without receiving any reward, as he 
had expected, for his predictions. Vexed at this disappointment, and considering the 
Israelites as the occasion of it, he determined to wreak his vengeance on them. He 



HISTORY OF THE BIBLE. 203 

knew that their prosperity depended on their strict observance of the divine laws, 
and that there was no way to biing a curse on them but by seducing them from their 
duty. To accomplish, therefore, his wicked design, he advised both the Moabites 
and Midiaoites to send their daughters into the camp of the Israelites, that they 
might first entice the people into lewdness, and then into idolatry ; by doing of which 
they would infallibly be deprived of that divine assistance that had hitherto protected 
them. 

This wicked stratagem, being highly approved of by the Moabites and Midianites, 
was immediately put into execution, and in some measure attended with the wished- 
for success. Many of the Israelites were deluded by these strange women, not only 
to commit whoredom with them, but also idolatry, by assisting at their sacrifices, 
and worshipping their gods, even their god Baal-peor. 

These offences were highly displeasing to God, who, as a punishment on the peo- 
ple, commanded Moses to take the chiefs of those who had worshipped Baal-peor, 
and hang them up in the sight of the people, without paying respect either to friend- 
ship or kindred. This was accordingly done, and the number that suffered was 
about one thousand. But the divine justice did not stop here, for those who had 
committed whoredom were visited with a dreadful plague, which in a short time 
carried off no less than twenty-four thousand persons. 

These severe punishments opened the eyes of the sinful Israelites, who assembled 
at the door of the tabernacle, and, with the most expressive sense of affliction, be- 
wailed their folly and wickedness in suffering themselves to have been deluded by a 
strange people who were their mortal enemies. 

While the whole congregation were thus situated at the door of the tabernacle, 
they were surprised with an instance of the most unparalleled boldness and depravity 
in one of the chiefs of the tribe of Simeon, named Zimri, who, in the sight of Moses 
and all the people, brought with him a young Midianitish princess, named Cozbi, 
into the camp, and, with all the actions of gallantry, conducted her to his tent. 

This impious as well as insolent behavior particularly engaged the attention of 
Phineas, the son of Eleazer the high-priest, who, fired with a just indignation, sud- 
denly arose, and taking a javelin in his hand, ran to Zimri's tent, and put a period to 
their lives, by running them both through the body at the same instant. 

After this zealous act of Phineas, the plague, which God had sent among the peo- 
ple for their lewdness and impiety, ceased. And Phineas not only received the high- 
est commendation for his conduct among the people, but also from God, who was 
pleased to appoint a perpetual settlement of the priesthood on him and his posterity. 

The disorders among the Israelites being thoroughly quelled, and the offenders pun- 
ished, Moses by the direction of God, proceeded to take vengeance on the Midianites, 
who, by their conduct, had been the authors of the late calamities among the people. 
He ordered a detachment to be made out of 12,000 choice men, a thousand out of each 
tribe ; whom he sent against the Midianites. Among them was the zealous Phineas, 
who took with him the ark, together with the sacred trumpets, the latter of which 
were to be blown, during the time of action, ft> animate the peonle. 

The army of the Israelites was but small compared with the great numbers they 
had to oppose ; but God, who put them on the expedition, was pleased to crown their 
attempts with such success, that conquest took place wherever they went. They 
vanquished five kings, whom, with their men, they put all to the sword. Among the 
slain was the wicked prophet Balaam,* who, though he had before escaped the sword 
of the angel, could not now avoid the common danger, but fell a victim to his own 
baseness. 

In every city where the Israelites made a conquest, they destroyed not only the for- 
tified places but likewise all the buildings, took all the women and children prisoners, 
and seized on their cattle, flocks, and goods. 

The Israelites, having thus vanquished their enemies, and loaded themselves with 
the spoils of conquest, returned in triumph to the camp, where they were met by 
Moses, Eleazer the high-priest, and all the elders of the different tribes, who con- 
gratulated them on the occasion, and the people testified their joy by the loudest ac- 
clamations. 

* It is evident, from this circumstance, that if Balaam did return to his own country when he left Balafc, 
he did not continue long there ; but it is nuch more probable that he never did return, but dwelt with the 
princes of Midian, in order to give them ounsel. 



204 AN ILLUSTRATED 

But when Moses saw the women captives, remembering what damage they had 
done by alluring the Israelites into idolatry, he thought it unsafe that their lives should 
be spared. He therefore ordered that all those who had ever known man, together 
with all ihe male children, should be put to the sword, and none but virgins be saved 
alive. These orders were accordingly executed, and (as a proof of the importance of 
the victory) the number of virgin captives amounted to two and thirty thousand. 

After this Moses gave orders that the conquerors should abide seven days without 
the camp, and that both the soldiers and spoils should pass through the ceremonies 
of a legal purification. 

When the time of purification was expired, Moses, by the command of God, took 
an account of the whole booty that had been taken from the Midianites. This he di- 
vided into two equal parts, one of which he gave to the soidiers who had taken it, 
and the other half to the rest of the people who stayed at home. Out of the division 
given to the soldiers he ordered a five hundredth part to be paid as a tribute to Elea- 
zer the high-priest, as a heave-offering to the Lord ; and out of the other part allotted 
to the people, a fiftieth, both of persons and beasts, to be given to the Levites. 

The plunder of cattle and flocks consisted of 670,500 sheep, 72,000 oxen, and 61 ,000 
asses, besides a great quantity of rich goods and ornaments. And, what makes the 
victory still more miraculous is, that not one man among the Israelites was slain in 
the battle, as appeared from the report afterward made on a general muster of the 
whole that went out to war. 

The officers of the army were sensible that, in saving the Midianitish women, they 
had committed a great transgression. They therefore presented a prodigious quantity 
of jewels, and other rich spoils, both as an expiatory offering to atone for their offence, 
and in gratitude to God's goodness for having given ihem so great and signal a victory. 
The Israelites were now in possession of all that part of the country which lay on 
the east side of the river Jordan. It was a very fertile spot, and stored with good 
pasturage, in consequence of which the tribes of Reuben and Gad, together with the 
half-tribe of Manasseh, requested of Moses that they might be permitted to settle 
there, it being particularly commodious for the feeding of their flocks and cattle. 

Moses, thinking this request arose from their pusillanimiiy, and that they were de- 
cirous of continuing in a country ready gained, and thereby avoid giving their assist- 
ance in farther conquests, was exceeding angry, and blamed them for offering a pro- 
posal so discouraging to the rest of the tribes. They told him they had no other rea- 
son for wishing to continue where they were than what they had already advanced, 
and that though they were desirous of settling there with their families, yet ihey 
wished not to decline the fatigues of war. They promised, in the most solemn man- 
ner, that a quota should go with the army into the land of Canaan, and contribute all 
the assistance they were able in reducing that country which had been so long prom- 
ised, and that when these matters were accomplished, and not till then, would they 
desire to return to their families in the plains of Moab. On this reason, and on these 
promises, Moses told them their request should be granted. 

As the Israelites were now in the neighborhood of Canaan, and the time very near 
of their entering that country to take possession of it, Moses called a general assem- 
bly of ihe people, to whom he enumerated the several stations and removes they had 
made from the time of their leaving the land of Goshen in Egypt, till their arrival in 
the plains of Moab. He then, by the direction of God, pointed out the limits of what 
they were to conquer, and appointed the distribution of the whole among the different 
tribes to be by lot, assigning the chief management of it to Eleazer the high-priest, 
and Joshua, the general of his army. 

In the division of the country Moses assigned forty-eight cities, together with their 
suburbs, to be inhabited by the Levites, and withal ordered, that six of them should 
be made cities of refuge, whither the innocent manslavp- who bad killed his neigh- 
bor by chance, might betake himself, and where he snould remain in safety till the 
death of the high-priest, when he was at full liberty to go where he pleased with 
equal safety as when in the city of refuge. At the same time Moses made all proper 
provision that the wilful murderer should certainly be put to death. But in this, and 
all other capital cases, he made it a hnv that none should be convicted upon the evi- 
dence of any single person. A law was likewise made, that every daughter who 
should possess an inheritance in any tribe of the children of Israel should be married 
to one of the tribes of his father, that so the Israelites might every one enjoy the in- 



HISTORY OF THE BIBLE. 



205 




206 AN ILLUSTRATED 

heritance of his father; and the inheritance not to be transferred to another tribe. 
This was grounded on a law made before, which empowered daughters to inherit land 
where the heirs male should be deficient ; and was the case of the daughters of Ze 
lophehad (a descendant of Manasseh, the son Off Joseph), who, by this additional law, 
were required to marry within the family of their father's tribe. 

The forty years' travels of the Israelites being now nearly expired, Moses, consider- 
ing that the then generation were either sprung up since the law was given at Mount 
Sinai, or too young to remember and understand it, ihought proper to repeat the whole 
to them, that they might not be deficient in performing those duties so religiously en- 
joined. Accordingly, on the first day of the eleventh month, and in the fortieth year 
from their departure out of Egypt (being then encamped on the plains of Moab, by 
the banks of the river Jordan) Moses called all the people together, to whom he briefly 
related all that had befallen their fathers since the time of their leaving Egypt; the 
gracious dealings of God with them ; their continual murmurings and rebellions against 
him ; and the many severe judgments that followed thereupon, even to his own ex- 
clusion from the promised land. He then gave them a summary of all the laws which 
the divine goodness had calculated for their happiness; and, after repeating the deca- 
logue almost word for word, he reminded them of the solemn and dreadful manner in 
which it was delivered from Mount Sinai, and of the manifold obligations they lay 
under to a strict observance of it. He encouraged them to be faithful to God, by as- 
suring them, that, if they kept his commandments, they should not fail of having in- 
numerable blessings heaped on them ; but at the same time he threatened them with 
all manner of calamities if they departed from them. He then, in the name of the 
Lord, renewed the covenant which their fathers had made with God at Mount Horeb; 
commanded them to proclaim, on the mountains of Gerizim and Ebal,* beyond Jor- 
dan, blessings on such as observed the covenant, and curses on those who broke it: 
and to erect an altar there, on which should be written, in legible characters, the terms 
and conditions of the covenant. 

These, and several other directions relative to their future conduct in the land of 
Canaan, did Moses not only deliver to the people by word of mouth, but likewise or- 
dered them to be written in a book, which he committed to the care and custody of 
the Levites, who, by God's appointment, laid it up on the side of the ark, there to 
remain a witness against the people should they afterward rebel. 

Such was the care and concern of Moses for the future welfare of the people : and 
that they might never want a proper fund of devotion, he composed a song, or poem, 
which he not only repeated to them, but likewise gave orders that they should all 
learn by heart. In this song he expressed, in a very elegant mariner, the many ben- 
efits which God had bestowed on his people ; their ingratitude and forgetfulness of 
him, the punishment wherewith he had afflicted them; and the threats of greater 
judgments, if they persisted in provoking him by a repetition of their follies. The 
whole of this beautiful song runs from the first verse of the thirty-second chapter of 
Deuteronomy to the forty-third. 

The time was now near at hand when a period was to be put to Moses's earthly 
peregrinations. The Almighty had before told him, that he should not conduct the 
people into the promised land because of his error at the waters of Meribah : he 
therefore now commanded him to go up to the mountains of Abarim,f and there take 
a view of the land of Canaan, which he had promised to his forefathers, Abraham, 
Isaac, and Jacob ; and farther told him, that after he had so done, he should die there, 
as his brother Aaron had done on Mount Hor. 

Moses humbly submitted to the will of the Almighty, and, as a necessary prepara- 

* These two mountains (of which we give a beautiful and correct representation, p. 177), are so near each 
other,that they are only separated by a valley of about two hundred paces wide, in which is situated the town 
of Shechern. They are much alike in length, height, and form : their figure is semicircular, and on the side of 
Shechem they are so steep that there is not the least shelving* they are at most about half a league in 
length. But notwithstanding they are so much alike in the particulars mentioned, they are very different 
in one instance ; namely, Ebal is desolate and barren, whereas Gerizim is beautiful and fruitful. 

t These mountains were situated in the country of the Moabites, between the two rivers Arnon and Jor- 
dan, and commanded a most extensive prospect of the land of Canaan. One part of these mountains was 
distinguished by the name of Nebo, as appears from Deut. xxxii. 49, but if we compare this with Deut. 
xxxiv. 1, we shall find that Nebo and Pisgah were one, and the same mountain. If, therefore, there was 
any distinction between the names it was probably this, that the top of the mountain was more peculiarly 
called Pisgah, which signifies to elevate or raise up, and, therefore, may very properly denote the top or sum 
wiit, of any mountain. Not far from Nebo was Beth-peor, which was probably so called from some deitv of 
i hat name worshipped bv the Moabites. 



HISTORY OF THE BIBLE. 




208 AN ILLUSTRATED 

tion to the execution of this last command, took a solemn farewell of the people, be- 
stowing a prophetic blessing on each tribe, in like manner as Jacob had done a short 
time previous to his death. 

The Almighty had before appointed Joshua to succeed Moses in his commission ; 
and to prevent any disputes after his death, Moses first laid his own hands upon Joshua, 
and then presented him to Eleazer the high-priest, who, in a solemn form of admis- 
sion, and in the presence of all the people, accepted him as leader and general of the 
Israelites ; after which Moses gave Joshua some instructions relative to his office, and 
one more especially which concerned his consulting God, by way of Urim and Thum- 
mim,* on matters of emergency. 

Having adjusted these matters, Moses, in conformity to the divine command, retired 
to Pisgah, the most elevated situation on Mount Nebo, directly opposite to Jericho, 
whence he might take a full view of the country, which God had promised to Abra- 
ham's posterity. At this time he was a hundred and twenty years of age, notwith- 
standing which, his natural strength and vigor were not abated, nor had his eyesight 
in the least failed him. He was, therefore, able to survey the beauteous prospect 
which the delightful plains of Jericho, and the fair cliffs and lofty cedars of Lebanon, 
afforded him ; and having done this for some time, he at length resigned his soul into 
the hands of seraphim, who were waiting to convey it to a more happy Canaan than 
that which he had been surveying. 

The Almighty was pleased to pay the funeral honors to the remains of this great 
prophet himself, by burying him in a valley in the land of Moab opposite to Peth-Peor, 
and that in so secret a manner, that the place of his interment was never yet discovered. 

Thus died the illustrious and pious Moses, the most eminent servant of God, and 
the great conductor of his chosen people, who, as soon as they knew of his death, la- 
mented the loss of him with the greatest solemnity, weeping and mourning for him 
in the plains of Moab for thirty days. 



CHAPTER XII. 
THE CONQUEST. 

On the death of Moses, Joshua, being appointed to succeed him in the government 
of the Israelites, was installed into the kingly office by Eleazer, the high-priest, and 
with the universal approbation of the people. To encourage him in the great work 
he had to undertake, the Almighty expressly commanded him (as he had done his 
servant Moses) to lead the people over the Jordan, telling him that every place on 
which they should tread should be their own, and that no man should "be able to 
stand against him: that in like manner as he had been with Moses, so he would be 
with him, and that he might be assured he would never forsake him. 

Encouraged by these divine assurances, Joshua ordered the officers to proclaim 
throughout the camp, that within a few days they should pass the. Jordan, in order 
to possess the land which the Almighty had promised them, and that therefore they 
should provide themselves with proper necessaries on the occasion. He then called 
together the leaders of the tribes of Reuben and Gad, and the half-tribe of Manasseh, 

* Urim and Thummim, signifying lights and perfections, formed the oracle of God put into the sacred 
breastplate of judgment of Aaron, by which the Divine will was to be sought on solemn occasions: but 
while learned men have offered many and various conjectures, it is not agreed what they were, as it is not 
fully declared by Moses, Exod. xxviii. 30, Lev. viii. 8. Josephus supposes that they were the twelve pre- 
cious stones of the breastplate, on which wero engraven the names of several tribes of Israel, Exod. xxviii. 
15-21 ; and that God gave answers to the high-priest inquiring before the most holy place, by an extraordi- 
nary glory illustrating the letters : but others are of opinion that they were given by an audible voice from 
the Shekinah. in the cloud of glory over the mercy-seat, Psal. Ixxx. 1, xcix. 1. This oracle, it is believed, 
was not used during the life of Moses, as God spake to him directly, Exod. xxxiii. 11, Num. vii. 69; and 
afterward only in national difficulties, by the high-priest only, and not for any private person, Num. xxvii. 
21, Josh, vii. 6-15. This sacred instrument is supposed to have been destroyed with the temple of Solomon 
if not before ; as the Jews acknowledge that it did not exist in the second temple, Ezra ii. 13, Nell. vii. 65. 
The rabbins indeed say, that it continued in use only under the tabernacle, 1 Sam. xxviii. 6: they have a 
maxim that the Hoiy Ghost spoke to Israel under the tabernacle by Urim and Thummim .; under the first 
temple by prophets ; and after the captivity of Babylon, by the Batli-kol, or Daughter of the voice ; meaning 
tt \oice from heaven, as at the baptism, and transfiguration of Christ, Matt. iii. 17, xvii. 5 ; 2 Pet. i. 17. 

t See Engraiing (p. 179). — The costume is Egypto-Syrum--that is Egyptian, with such modifications as the 
Pyiians appear to have giver, it in adopting it from the Egyptians. It has been very carefully studied. 



HISTORY OF THE BIBLE. 209 

whom he reminded of the promises they had made to Moses, and entreated them, 
not only for his sake, but also their own, to fulfil their engagements. They faithfully 
promised to comply with his request, and that they would be equally obedient to 
him as they had been to Ms predecessor. 

Opposite to Joshua's camp stood the city of Jericho, which of course must be the 
first place he would have to attack after passing the river Jordan. As a necessary 
precaution, he sent two spies to take a view of the strength and situation of that 
city, and to learn the disposition of the inhabitants. They accordingly entered 
Jericho, and being considered as strangers come thither-to gratify their curiosity, 
were permitted to perambulate the streets without the least molestation. On the 
close of the day they took up their residence in the house of a woman named Rahab, 
where, after refreshing themselves, they retired to rest. 

In the meantime, information had been given the king that there were two spies 
in the city, and that they had concealed themselves in the house of Rahab. On this 
the king immediately despatched proper officers to seize them; but Rahab (who had 
been previously informed of it), before their arrival, had secreted the two spies under 
some stalks of flax on the roof of the house. 

When the messengers arrived and related their business, Rahab told them there 
had been such people at her house, but she knew not who they were, nor 
whence they came ; that a short time after dark, and before the gates of the city 
were shut, they departed ; and, as they could not be got far, it would be no difficult 
matter to overtake them. The messengers, believing Rahab's story, left her, and 
immediately set out in pursuit of the spies. 

As soon as they were gone, Rahab uncovered her guests, told them what had 
passed, and pointed out the great danger to which she had exposed herself and 
family for their protection. In return for this kindness, she exacted from them an 
oath, that when the city should be invested by the Hebrews, they should preserve 
her and her relations from the general destruction. To effect this, they told her that 
when she found the city attacked, to shut herself up with her family in her house, 
and that, in order to distinguish it from the rest, she must hang a scarlet thread 
to the door, which signal should be communicated to the general, who would, no 
doubt, give such such directions as to secure her from all danger. This being 
agreed on, Rahab, for the better security of her guests, let them down into the street 
by a rope fastened to the window, so that they made their escape unperceived. She 
advised them immediately to fly to the mountains, and there conceal themselves for 
three days, in which time the messengers, finding their endeavors ineffectual, would 
relinquish the pursuit. 

The two spies took Rahab's advice, and the consequences turned out as she had 
predicted ; for, after two days' search, the messengers, despairing of success, gave 
over the pursuit and returned to Jericho. At the close of the third day the two 
spies left the mountains, crossed the Jordan, and arriving safe at the camp of Joshua, 
gave him a faithful account of their expedition ; adding, that for certain the Lord 
had delivered the country into their hands, for the people were quite dispirited at 
the name of the Israelites. 

Pleased with this intelligence, Joshua, early the next morning, left Shittim, and 
conducted his army within a small distance of the place where it was intended they 
should cross the river Jordan. Here he communicated to every tribe the order to be 
observed in their march. He told them that when they saw the ark of the Lord 
carried by the priests, the whole army should then move and follow it, that they 
might know the way by which they were to go ; and that they should leave a space 
of two thousand cubits between them and the ark. That when the priests were got 
into the middle of the channel, they should there stand still till the whole multitude 
were got safe on the opposite shore ; and, to prepare themselves properly for this 
remarkable passage, they were all enjoined to sanctify themselves, by washing their 
clothes, avoiding all impurities, and abstaining from matrimonial intercourse the 
preceding night. He also, by the direction of the Almighty, appointed twelve men 
(one out of each tribe) to choose twelve stones from the middle of the river where 
the priests were to stand with the ark, and there to set them up (that they might be 
seen from each side of the river when the waters were abated) as a monument of 
this great miracle; and to take twelve other.* with them to be erected on the Ian 
for the like purpose. 

14 



210 AN ILLUSTRATED 

Having given these necessary orders, early the next morning, which was the tenU. 
day of the first month, the whole army proceeded on their march. The priests with 
the ark went first; and as soon as they touched the river with their feet, the rapidity 
of the stream abated ; the waters above went back, and rose on heaps for a consider- 
able distance, while those below continued their course the contrary way, so that 
there was a passage opened of about sixteen miles for the Israelites to pass. The 
priests stood with the ark in the middle of the channel till the whole multitude had 
got on the other side, when, having raised the twelve stones as Joshua had com- 
manded, they left the bed of the river, on which the waters immediately returned, 
and resumed their natural course. 

The Israelites, having by this miraculous passage gained the plains of Jericho, 
encamped in a place afterward called Gilgal,* where Joshua erected the twelve 
stones, which had been brought from the Jordan, as a monument to posterity of the 
Almighty's interposition in assisting them to pass that river. 

This extraordinary event being soon circulated through the adjacent parts of the 
country, the people were filled with the greatest amazement ; and when the kings 
of the Amorites (who were on the west side of the Jordan) and the kings of the 
Canaanites (who inhabited those parts next the sea) heard of it, their hearts sunk 
for fear, and their courage failed them. 

Soon after Joshua had encamped his army, God commanded the rite of circum- 
cision (which had been neglected for almost forty years) to be renewed, that th( 
people might be properly qualified to partake of the ensuing passover.f This order 
being obeyed, the Lord said unto Joshua, " This day have I rolled away the reproach 
of Egypt [i. e. uncircumcision] from off you, wherefore the name of the place is 
called Gilgal [i. e. rolling] unto this day." 

As the Israelites were now arrived in a country where there was a surficiency of 
corn for unleavened bread, God insisted upon the observance of his ordinances, and 
resolved that all things should now go in a regular way. He therefore ceased to sup- 
ply them any longer with manna, but left them for the future to enjoy the products 
of the promised inheritance. 

Joshua, previous to his marching his army against Jericho, went from the camp 
alone, in order to reconnoitre the city, and to discover which would be the most 
advantageous way of approaching it. While he was making his observations, on a 
sudden there appeared before him a person resembling a man, but with a lustre in 
his face that indicated he was more than mortal. In his hand he held a flaming 
sword, and his whole appearance far surpassed anything of human nature. Un- 
daunted at this unusual sight, Joshua advanced toward him, and demanding of what 
party he was, the vision replied, of the host of the Lord,! of which he was captain 
and guardian. On this answer, Joshua immediately threw himself prostrate on the 
ground, when the vision, after ordering him to loose the sandals from his feet, pro- 
ceeded to instruct him in what manner he would have the siege carried on, that the 
Canaanites might see it was not the arm of flesh alone by which they would be defeated. 
The instructions Joshua received were these : that for six successive days the whole 
army should march round the city, with seven priests before the ark, having in their 
hands trumpets made of rams' horns. That on the seventh day, after the army had 
gone round the city seven times, upon signal given, the priests were to blow their 
trumpets as loud as possible, and the people, on a sudden, to set up a great shout ; at 
which instant the walls of the city should fall to the ground, and they might walk 
into it without the least obstruction. 

Having received these orders from the Divine messenger, Joshua returned to the 
camp, and early the next morning marched with his whole army against Jericho. || 

* This place received its name from the rite of circumcision, which had been long disused, being- here re- 
newed. It lay about two miles to the northeast of Jericho, and St. Jerome tells us, that in his time it was 
greatly venerated by the inhabitants. 

t This was the third time of their celebrating that festival. The first was at their departure out of Egypt : 
and the second at their erecting the tabernacle at the foot of Mount Sinai. 

+ It is the opinion of t'*e best commentators, both ancient and modern, that the person here called the 
captain of the Lord's host, was no other than an angel, or messenger from God, who was pleased in this 
manner to appear to Joshua, both to encourage and direct hirn. 

II Jkricho, " the city of paim trees" (Deut xxxev. 3), derives ah its importance Irom history. Though 
now only a miserable village, containing about thirty wretched cottages, which are inhabited by half-naked 
Arabs, it was one of the oldest cities in Palestine, and was the first place reduced by the Israelites on en- 
tering the Holy Land. It was rased to the giound by Joshua, who denounced a curse on the person who 
should rebuild it, Josh. vi. 20-26. Five hundred and thirty years afterward this malediction was literally 



HISTORY OF THE BIBLE. 



II 







212 AN ILLUSTRATED 

The place was strong, well provided, and full of inhabitants, who had retired into it, 
and seemed resolved to make a vigorous defence^ 

But Joshua had an irresistible force on his side. He strictly obeyed the orders he 
had received, and the promises made him were amply fulfilled; for, on the seventh 
day, as soon as the people shouted, after going round the city seven times, the walls 
suddenly fell to the ground. In consequence of this, the Israelites immediately 
entered the place, and put every living creature to the sword, except Rahab and her 
relations, who, being preserved as had been directed by Joshua, agreeably to the 
promise made by the spies, were placed without the camp of the army. 

In the city were found great quantities of gold, silver, and brass, the whole of 
which was of immense value, and being gathered together as Joshua had ordered, 
he presented it to the priests, to be deposited in the sacred treasury. 

Having destroyed all the inhabitants, Joshua ordered the city to be set on fire, 
which was accordingly done, and the whole reduced to a heap of ashes. He like- 
wise denounced a heavy curse on any person who should ever after attempt to 
rebuild it. That whoever should take upon him to lay the first stone might be 
punished by the loss of his eldest son ; and whoever should finish the work, his 
youngest. 

Notwithstanding Joshua had taken the greatest precaution to prevent private 
plunder in the taking of Jericho, yet one Achan, of the tribe of Judah, committed a 
violent depredation, by taking to himself the rich cloak of the king of the Canaan- 
ites, two hundred shekels of silver, and a wedge of gold of fifty shekels. He secreted 
these treasures in a pit he had dug in his tent, foolishly supposing the fact would be 
no more noticed by God than it was known by his companions. But in this he soon 
found himself mistaken. 

About twelve miles from Jericho (to the east of Bethel) was a small city called Ai, 
which Joshua knowing to be neither populous nor well defended, he detached a small 
body of men to take it. Bnt they did not find the conquest so easy as they had 
imagined ; for no sooner did they approach the place than the inhabitants imme- 
diately sallied out upon them, and having slain some, the rest were so frightened 
that they betook themselves to flight, and were pursued by the enemy within a small 
distance of their own camp. 

This defeat, though small, struck a universal damp on the spirits of the people: 
and Joshua, in particular, was so afflicted that he had recourse to the Almighty, who 
told him there was a latent cause of his displeasure among the people : that some of 
them had taken of the accursed thing, and also of those things which were devoted 
to the Lord, and, instead of bringing them to the treasury of God, had concealed 

fulfilled upon Hiel of Bethel 1 Kings xvi. 34, who rebuilt the city, which soon appears to have attained a 
considerable degree of importance. There was a school of the prophets here in the days of Elijah and Eli- 
sha, both of whom seemed to have resided much here. In the vicinity of Jericho there was a large but un- 
wholesome spring, which rendered the soil unfruitful, until it was cured by the prophet Elisha, 2 Kings, ii. 
21. In Ezra ii. 34, and Neh. vii. 36, we read, that three hundred and forty-five of the inhabitants of Jericho, 
who had been carried into captivity, returned to Judea with Zerubbabel, and in Neh. iii. 2, we find them at 
work upon the walls of Jerusalem. 

Jericho appears to have continued in a flourishing condition during several centuries. In the time of or 
Saviour it was inferior only to Jerusalem in the number and splendor of its public edifices, and was one o 
the royal residences of Herod misnamed the Great, who died there. It was situated in the hollow or bot- 
tom of the extensive plain called the " Great Plain," (which circumstance marks the propriety of the ex- 
pression "going down to Jerusalem," in Luke x. 30), and is about nineteen miles distant from the capita] 
of Judea. In the last war of the Romans with the Jews, Jericho was sacked by Vespasian, and its inhab- 
itants were put to the sword. Subsequently re-established by the emperor Hadrian, A. D. 138, it was 
doomed at no very distant period to experience new disasters : again it was repaired by the Christians, who 
made it an episcopal see ; but in the twelfth century it was captured by the Mohammedans, and has not 
since emerged from its ruins. Of all its magnificent buildings there remains part of only one tower, the 
dwelling of the governor of the district, which is seen in the middle of our engraving, and which is tradi- 
tionally said to have been the dwelling of Zaccheus the publican, who dwelt at Jericho (Luke xix. 1, 2). 

The steep mountainous ridge in the background of our engraving is called the mountain of Quarantania, 
and is supposed to have been the scene of our Saviour's temptation, Matt. iv. 1-10. Here Dr. Shaw is of 
opinion that the two spies of Joshua concealed themselves, Josh. ii. 16. This mountain commands a dis- 
tinct and delightful view of the mountains of Arabia, and of the Dead sea, and of the extensive and fertile 
plain of Jericho. According to Mr. Maundrell, Quarantania is a most miserable, dry, and barren place, con- 
sisting of rocky mountains so torn and disordered, as if the earth had here suffered some great convulsion. 
On the left hand, looking down a steep valley, as he passed along, he saw ruins of small cells and cottages, 
the former habitations of hermits who had retired thither for penance and mortification ; for which purpose 
a more comfortless and abandoned place could not be found in the whole earth. The particular mountain- 
ous precipice, whence " all the kingdoms of the world and the glory of them" were shown to Jesus Christ, 
.is, as the evangelist describes it, " an exceeding high mountain" Matt. iv. 8, and in its ascent not only diffi- 
cult but dangerous • it has a small chapel at the top, and another about half way down, founded on a pro- 
jecting part of the rock. Near the latter are several caves and holes, excavated by the hermits, in wbirh 
they kept their fast of Lent in imitation of that of Jesus Christ. 



HISTORY OF THE BIBLE. 213 

them for their own use. He likewise told Joshua that no success could attend the 
house of Israel till the accursed thing was removed ; and discovered to him the 
means whereby the offender might be discovered and properly punished. 

Agreeably to the Divine instructions, Joshua, early the next morning, set about the 
business of discovering the thief, who had brought so great an evil on the people. 
For this purpose, he ordered all the tribes to assemble before the altar, where, first 
casting lots among the tribes, it appeared the thief belonged to that of Judah. They 
then proceeded from tribe to family, from family to household, and from household to 
particular persons; when the criminal was at length discovered to be Achan, who, 
on Joshua's admonition, made an ample confession of the whole. "I have," says he, 
" sinned against the Lord God of Israel ; for when I saw among the spoil a royal gar- 
ment and two hundred shekels of silver, with a wedge of gold of fifty shekels weight, 
my covetousness prompted me to take them ; which I did, and hid them in the earth 
in the midst of my tent." 

On this frank confession, Joshua sent messengers to examine Achan's tent, who, 
rinding the treasures, brought them away, and laid them before the people. The 
offender being thus fully convicted, they took him, together with his family (whom 
they considered as accomplices in his crime), his cattle, tent, and all his moveables, 
and conducted them to a neighboring valley (called from that time, in allusion to this 
man's name, the valley of Achor), where they were first stoned to death, and their 
bodies afterward reduced to ashes. They likewise burnt all their goods and utensils, 
and erected over the whole a pile of stones, to perpetuate the memory of the crime, 
and to deter others from committing the like offence. 

The Divine vengeance being appeased by the sentence executed upon Achan, God 
commanded Joshua to make another attempt on the city of Ai, assuring him that he 
should be no less successful than he had been in the attack on Jericho. As an 
encouragement to the soldiers, he allowed them the plunder of the city and cattle, 
and, in order the more easily to facilitate the conquest, particularly enjoined Joshua 
to place a party of men in ambuscade near the city. 

Agreeably to these instructions, Joshua selected thirty thousand men, out of which 
he sent away by night five thousand to conceal themselves between Bethel and Ai, 
who, on a signal given by him (which was to be the holding up of a spear with a 
banner upon it), were immediately to enter the city and set it on fire. EaVly the 
next morning, Joshua marched with his army before the north part of the city. As 
soon as the king of Ai perceived him, he immediately sallied out of the town with 
his troops, followed by the greater part of the inhabitants, all of whom had been so 
elated with their former success, that they did not doubt of soon making an easy con- 
quest. They accordingly fell on the Israelites with great fury, who at the first onset 
save way, and retreated a considerable distance from the city. But this was only'a 
femt to draw the enemy into the plain ; and therefore, as soon as Joshua saw that by 
this stratagem the city was pretty well emptied, he gave the signal to the ambuscade, 
who, finding it defenceless, immediately entered and set it on fire. The ascent of the 
smoke convinced Joshua that his men had got possession of the place ; upon which 
be suddenly turned about and faced the enemy, who, little expecting the Israelites 
would rally, were so surprised that they began to think of retreating to the city. 
But when they saw it all in flames, and the party who had set it on fire just going to 
fall upon their rear, they were so dispirited that they could neither fight nor fly ; in 
consequence of which they were all cut to pieces by the Israelites, who, immediately 
marching to the city, put all they found in it to the sword : the whole number, men, 
women, and children, slain that day, amounted to twelve thousand. The king_ of Ai 
being taken prisoner, was ordered to be hung on a gibbet till sunset ; after which his 
body was taken down and buried under a great heap of stones near the entrance of 
the city. The cattle and spoil taken from the enemy were (according to the Divine 
appointment) divided among the soldiers, who so effectually destroyed the city as to 
leave it a mere heap of rubbish. 

As Joshua was now but a small distance from the mountains of Gerizim and Ebal, 
he bethought himself of the command, which had been given him by Moses, relative 
to the reading of the law (with the blessings and curses thereunto annexed), from 
those two mountains. He accordingly went to Mount Ebal, where he erected an al- 
tar, on which he offered up sacrifices to God for his late victories. He likewise caused 
an abridgment of the law- or some of the most remarkable parts of it, to be engraven 



214 AN ILLUSTRATED 

on stones ; and afterward read the whole of it to the people, as had been commanded 
by Moses. 

The great success of Joshua against the cities of Jericho and Ai, and the dreadful 
sin lighter made among the inhabitants, had so alarmed the kings of the respective 
provinces on that side the river Jordan, that they confederated together, and entered 
into a league for their mutual defence. But the Gibeonites, foreseeing the destruction 
that awaited them, and being apprehensive that all resistance would be in vain, re- 
solved to make a peace with the Israelites, which they effected by the following strat- 
agem : They selected a certain number of artful men, who were instructed to feign 
themselves ambassadors come from a very distant country, in order to obtain a league 
with the people of Israel. To make this story appear plausible, they were dressed 
in tattered garments, with old clouted shoes on their feet ; and their provision consisted 
of dry musty bread, which they carried in old sacks, with some wine in bottles, all 
tarnished and torn. In this woful-appearing plight they arrived at Gilgal, the place 
where the army of the Israelites was at this time encamped. 

Being introduced to Joshua, they told him, that from the many miracles which God 
had wrought for the Israelites in the land of Egypt, and the wonderful successes 
wherewith he had blessed their arms against every power that had opposed them in 
coming to that place, their states and rulers had sent them, from a very remote coun- 
try, to form a league of friendship with them, and that on such conditions as were 
customary with their forefathers. They then pointed to their garments, which they 
solemnly assured Joshua were quite new when they sat out on their journey, but that 
the length of it had reduced them to the state in which they then appeared. 

This stratagem had the desired effect: The plausible story of these feigned ambas- 
sadors gained such credit with the Israelites, that they entered into an amicable alli- 
ance with them ; and Eleazer, the high-priest, with the princes of the respective 
tribes, solemnly ratified the treaty, the whole multitude assenting to the oaths made 
by their leaders. When the business was over, the Gibeonites took their leave, and 
hasted home with the glad tidings of their successful expedition. 

Three days after the departure of these ambassadors, the whole plot was discovered, 
when it appeared that the Gibeonites were inhabitants of Canaan, and that they re- 
sided at a small distance from Jerusalem. This discovery greatly alarmed Joshua, 
who immediately sent for their governors, and reproached them for having practised 
such a deception ; to which they replied, that they were compelled to do it in their 
own defence, as they knew they should otherwise share a similar fate with the in- 
habitants of Jericho and Ai. Joshua was desirous of having the league cancelled ; 
but as it w r as confirmed by a solemn oath, this could not be done, without incurring 
the divine displeasure. It was therefore resolved, in order to appease the people, that, 
a£ a punishment for the imposition, the Gibeonites should ever after be kept in a state 
of bondage, by being made hewers of wood and drawers of water. This sentence 
they received without the least murmur, humbly acquiescing in whatever was thought 
proper to be imposed upon them by the Israelites. 

When the confederate princes (who were five in number, the principal of whom 
was Adonizedek, king of Jerusalem) heard of the separate treaty made by the Gib- 
eonites, and the artful manner in which it was obtained, they resolved to be revenged 
on them for their desertion of the common cause. Accordingly they joined all their 
forces, and marched toward the city of Gibeon, with a firm resolution of totally de- 
stroying it. When they came within a small distance of the place, they pitched their 
tents, intending to begin the attack early the next morning. In the meantime the 
Gibeonites (not daring to trust to their own strength) despatched a messenger to Joshua, 
imploring his immediate assistance, as they must otherwise inevitably fall into the 
hands of the Canaanites. 

Joshua lost no time in complying with their request. He immediately set out with 
his army, and after marching the whole night, arrived, the next morning, at the spot 
where the enemy were encamped. The appearance of so formidable an army, and 
so unexpected, had such an effect on the Canaanites, that on Joshua's making an at- 
tack they immediately gave way, and were entirely routed, many being killed, and 
the rest betaking themselves to a precipitate flight. God had all along encouraged 
Joshua by promising him success ; and therefore, as the confederate forces were en- 
deavoring to escape, there fell a most violent storm of hail, the stones of which were 
so large that more people were destroyed by them than what fell by the sword. 



HISTORY OF THE BIBLE. 215 

Joshua was so desirous of totally extirpating the Canaanites, and so elevated wilh the 
manifest interposition of the Almighty, that while he was in chase of them, he begged. 
m the most fervent manner, that the sun and moon might stand still till he hacTac- 
complished his wishes. Notwithstanding the singularity of this request, God was 
pleased to grant it; so that this was the most memorable day that ever happened, the 
Almighty condescending to alter the course of nature to answer the purposes of man. 

The confederate kings, finding themselves closely pursued, and likely to be either 
slain, or made captives, concealed themselves in a cave, near Makkedah, a city be- 
longing to the tribe of Judah ; intelligence of which being given to Joshua, he ordered 
the mouth of the cave to be blocked up, and a guard placed over it, to prevent their 
escape. In this situation they remained till Joshua returned from pursuing the fugi- 
tives, when he ordered the cave to be opened, and the kings to be brought forth, and 
hung upon trees till the evening. This was accordingly done, when their bodies were 
taken down, and thrown into the cave; so that the place they had chosen for their 
sanctuary became their sepulchre. 

After this signal victory, Joshua proceeded to the southern parts of Canaan ; in 
which, having soon reduced the most considerable places, and put the inhabitants to 
the sword, he returned, with his victorious army, to the camp at G-ilgal. 

The great fame of Joshua being now spread throughout Canaan, several princes of 
the northern parts, at the instigation of Jabin, king of Hazor, confederated together, 
and raised a great army to engage the Israelites, which they encamped at Berotha, a 
city of the Upper Galilee, not far from the waters of Merom. This, however, did not 
in "the least intimidate Joshua, who, in pursuance of the instructions which God had 
given him (namely, that he should not only destroy them, but also their horses and 
chariots), immediately took the field, marched toward the enemy, and fell so suddenly 
on them, that they were totally routed, and, except some few who escaped into the 
country, were all put to the sword ; after which he ham-strung their horses and burnt 
their chariots. Jabin, king of Hazor, who had been at the head of the confederacy, 
and was taken prisoner, he put to death, and ordered his city to be burnt to the ground ; 
but the other cities whose inhabitants were slain in the action, he left standing, and 
gave the cattle and plunder to the soldiers. 

After defeating this powerful army, Joshua pursued his route to the most distant 
parts of Canaan ; and, by degrees, subdued all the inhabitants of the country. He 
slew all their kings, who were thirty-one in number, together with the Anakims, or 
giants, of whom he left none remaining, except in Gaza, Gath, and Ashdod. 

Joshua, having now extended his conquests as far as he thought necessary at pres- 
ent, rejsolved to divide the country he had taken among the nine tribes and a half who 
were yet unprovided for, and to dismiss the two tribes and a half (namely, those of 
Reuben, Gad, and the half-tribe of Manasseh) who had assisted him in the wars, and 
whose habitations had been settled by Moses on the east side of the river Jordan. 

In consequence of this resolution, Joshua appointed commissioners to take a survey 
of the captured land, and ordered them to report the state of it with all expedition. 
These messengers having executed their commission, returned, at the expiration of 
seven months, to Joshua, to whom, having delivered their report, he, assisted by Ele- 
azer the high-priest, the elders, and the princes of the respective tribes, divided the 
whole country into equal portions, for which (according to God's direction) each tribe 
cast lots ; but as some of the tribes were larger, and some territories richer than others, 
he took care to adjust the proportion of land to the largeness of the tribe, and the 
number of families in each ; so that, notwithstanding they cast lots, the divisions 
were all made as equal as possible. 

As soon as Joshua had thus divided the country on the west side of the Jordan, he 
took up his residence at a small place near Shiloh, where after the wars the tabernacle' 
was set up, that he might have the opportunity, as occasion should offer, of consulting 
the divine oracle. 

After being here a few days, Joshua assembled together the auxiliaries (namely,, 
the tribes of Reuben and Gad, with the half-tribe of Manasseh), and gave them an 
honorable dismission. " He acknowledged the great services they had done him in 
his wars with the Canaanites, and highly applauded their courage and fidelity. He 
exhorted them, as they were now going to be separated from the tabernacle, to be 
diligent in their duty to God, and to bear always in mind those laws which he had 
given them by his servant Moses. He advised them to distribute a share of the- rich 



216 AN ILLUSTRATED 

booty they had got among their brethren on the other side die Jordan ; because, though 
they did not partake of the troubles of the war, they had nevertheless been of infinite 
service in protecting their families during their absence." With these acknowledg- 
ments and exhortations, together with many sincere wishes for their prosperity, Joshua 
dismissed them, and they immediately departed for their own country. 

As soon as these two tribes and a half arrived on the opposite side of the river Jor- 
dan, they erected an altar near the place where they and their brethren had miracu- 
lously passed over, not for any religious use, but as a memorial to succeeding genera- 
tions, that though they were parted by the river, they were of the same descent and 
religion, and held an equal right to the tabernacle at Shiloh, and to the worship of 
God performed there, as their brethren on the other side the Jordan. This had like 
to have proved of fatal consequences, for the latter, either from being misinformed, 
or misapprehending the intent of the altar being erected, fell into a violent rage, con- 
sidering them as apostates from the true religion ; and, in order to punish them, as- 
sembled their forces at Shiloh, with a resolution of immediately declaring war against 
them. But before they proceeded to these extremities, their rulers advised them to 
suspend the execution of their wrath till they had sent a deputation in order to know 
their reason for building such an altar. This being agreed to, they sent Phineas, the 
son of Eleazer, with ten princes, one out of each tribe, to expostulate with them on 
their conduct. On their arrival Phineas accosted them in very severe terms, charging 
them with idolatry and rebellion against the Lord. 

He reminded them of the calamities which God had formerly sent upon them for 
their worship of Baal-peor ; and that, if he had been so severe upon them for the of- 
fence of one man (namely, Achan only) what might they not expect, when two tribes 
and a half were going to make a general revolt ? He then concluded by saying, " If 
ye have done this from any apprehension that the land ye possess on this side the 
Jordan is unclean, or less holy than ours, because the tabernacle is on our side, return 
and settle among us where the tabernacle resteth ; but by no means rebel against the 
Lord, nor us, in building you an altar, besides the altar of the Lord." 

The Reubenites, Gadites, and Manassites, concerned to hear the ill opinion which 
their brethren had conceived of them, protested their innocence of any idolatrous in- 
tention, and made a solemn appeal to God, that so far were they from setting up an 
altar in opposition to his, that the only design of the structure they had raised was, 
fo perpetuate their right to the service of the tabernacle, and to secure it to their latest 
posterity. 

From this answer the deputies were fully convinced that the accusation laid against 
their brethren was totally groundless, and instead of having committed a crime, that 
they had only given an instance of their sincere attachment to their religious duties. 
The deputies, therefore, after taking a friendly leave, returned to Shiloh, and having 
communicated the particulars of all that had passed to the people, they expressed the 
greatest satisfaction at the result of the embassy; and the angry thoughts of war 
were immediately changed into peace and brotherly affection. On the other hand, 
the Reubenites and their brethren, to prevent any future jealousy, or suspicion, called 
the altar they had erected Ed, intending it as a standing witness (for so the word sig- 
nifies) that though they lived at a distance from the rest of their brethren, yet they 
had all but one origin, and one God, who was the common God and father of all Israel. 

This matter being adjusted, and the Israelites quietly settled in the possession of 
their conquests on both sides the river Jordan, Joshua disbanded his forces, and retired 
to Shechem. 

No particular occurrence took place from this period till the death of Joshua, which 
happened about twenty years after. He was at this time far advanced in years, and 
finding his dissolution near at hand, he convened a general assembly of the princes 
and magistrates, with as many of the common people as could be gathered together. 
As soon as they were met, he harangued them in a verv pertinent discourse on the 
great benefits and protection they had received from the hand of Providence. He 
pointed out to them in what manner he had preserved them, even in the midst of 
dangers ; and that he had not only relieved them in all their wants and distresses, but 
had removed them from the most abject, to the most prosperous situation in life. In 
gratitude to so great a protector and benefactor, he exhorted them to a faithful observ- 
ance of his laws, and invited them to renew their covenant with God, which their 
forefathers had made. This being done in very ample and significant terms, he re 



HISTORY OF THE BIBLE. . 217 

corded the covenant in the hook of the law, and set up a great stone under an oak, 
near a place of religious worship, as a testimony against them, should they ever aiu-r 
deny God's service. 

A short time after this Joshua paid the debt of nature, in the one hundred and tenth 
year of his age. He was buried at Tinmathserah, in Mount Ephraim, which city, on 
the division of the land among the tribes, was given to him by the Israelites, as an 
acknowledgment for the great services they had received from his administration. 

Much about the same time died Eleazer, the high-priest, who was likewise buried 
in one of the hills of Ephraim, which had been given him by the Israelites, and which 
afterward descended to Phineas, his son, and successor in the priesthood. 

These two funerals, so uear the same time and place, reminded the Israelites of the 
bones of Joseph, which, at his request, had been brought out of Egypt, but not yet 
interred. They therefore took this opportunity of performing the funeral obsequies 
of their great progenitor in Shechem, where Jacob had purchased a piece of ground 
of the sons of Hamor, and which afterward became the inheritance of Joseph's pos- 
terity. 



CHAPTER XIII. 

From Joshua to Samuel (a period of about four hundred and seventy-four years) 
the condition of the Israelites varied according as the fundamental law of the state 
was observed or transgressed, exactly as Moses had predicted, and as the sanctions 
of the law had determined. 

The last admonitions of Joshua, and the solemn renewal of the covenant with Je- 
hovah, failed to produce all the effect intended. That generation, indeed, never sui- 
fered idolatry to become predominant, but still they were very negligent with respect 
to the expulsion of the Canaanites. Only a few tribes made war upon them, and 
even they were soon weary of the contest. They spared their dangerous and cor- 
rupting neighbors, and, contrary to express statute, were satisfied with making them 
tributary. They even became connected with them by unlawful marriages, and then 
it was no longer easy for them to exterminate or banish the near relatives of their 
own families. The Hebrews thus rendered the execution of so severe a law in a 
manner impossible, and wove for themselves the web in which they were afterward 
entangled. Their Canaanitish relatives invited them to their festivals, where not 
only lascivious songs were sung in honor of the gods, but fornication and unnatural 
lusts were indulged in as part of the divine service. These debaucheries, then con- 
secrated by the religious customs of all nations, were gratifying to the sensual appe- 
tites ; and the subject of Jehovah too readily submitted himself to such deities, so 
highly honored by his connexions, and worshipped in all the neighboring nations. At 
first, probably, a symbolical representation of Jehovah was set up, but this was soon 
transferred to an idol, or was invoked as an idol by others. Idolatrous images were 
afterward set up, together with the image of Jehovah, and the Israelites fondly 
imagined that they should be the more prosperous if they rendered homage to the 
ancient gods of the land. The propensity to idolatry, which was predominant in all 
the rest of the world, thus spread itself among the chosen people like a plague. 
From time to time idolatry was publicly professed, and this national treachery to 
their king, Jehovah, always brought with it national misfortunes. 

However, it does not appear that any form of idolatry was openly tolerated until 
that generation was extinct, which, under Joshua, had sworn anew to the covenant 
with Jehovah. After that the rulers were unable or unwilling any longer to prevent 
the public worship of pagan deities. But the Hebrews, rendered effeminate by this 
voluptuous religion, and forsaken by their king, Jehovah, were no longer able to con- 
tend with their foes, and were forced to bend their necks under a foreign yoke. In 
this humiliating and painful subjection to a conquering people, they called to mind 
their deliverance from Egypt, the ancient kindnesses of Jehovah, the promises and 
threatenings of the law: then they forsook their idols, who could afford them no 
help, — they returned to the sacred tabernacle, and then found a deliverer who freed 
them from their bondage. The reformation was generally of no longer duration than 
the life of the deliverer. As soon as that generation was extinct, idolatry again crept 



218 - , AN ILLUSTRATED 

in by the same way, and soon became predominant. Then followed subjection and 
oppression under the yoke of some neighboring people, until a second reformation » 
prepared them for a new deliverance. Between these extremes of prosperity and 
adversity, the consequences of their fidelity or treachery to their divine king, the He- 
brew nation was continually fluctuating until the time of Samuel. Such were the 
arrangements of Providence, that as soon as idolatry gained the ascendency, some 
one of the neighboring nations grew powerful, acquired the preponderance, and sub- 
jected the Hebrews. Jehovah always permitted their oppressions to become suffi- 
ciently severe to arouse them from their slumbers, to remind them of the sanctions 
of the law, and to turn them again to their God and king. Then a hero arose, who 
inspired the people with courage, defeated their enemies, abolished idolatry, and re- 
established the authority of Jehovah. As the Hebrews, in the course of time, became 
more obstinate in their idolatry, so each subsequent oppression of the nation was al- 
ways more severe than the preceding. So difficult was it, as mankind were then 
situated, to preserve a knowledge of the true God in the world, although so repeat- 
edly and so expressly revealed, and in so high a degree made manifest to the senses.* 

After this general view of the whole period above referred to, we may proceed to 
the historical details from which that view is collected. 

Soon after the death of Joshua, and while the contemporary elders still lived, the 
Israelites made some vigorous and successful exertions to extend their territory. The 
most remarkable of these exertions was that made by the tribe of Judah, assisted by 
that of Simeon. They slew ten thousand Canaaniies and Perizzites in the territory 
of Bezek, the king of which, Adoni-bezek (literally, " my lord of Bezek"), contrived 
to make his escape ; but he was pursued and taken, when the conquerors cut off his 
thumbs and great toes. Now this, at the first view, was a barbarous act. It was 
not a mode in which the Hebrews were wont to treat their captives ; and the reason 
for it — that it was intended as an act of just retaliation, or, as we should say, of po- 
etic justice — appears from the bitter remark of Adoni-bezek himsalf: — " Three score 
and ten kings, having their thumbs and great toes cut off, gathered their meat under 
myjtable: as I have done, so God hath requited me." This proves that, as we have 
already on more than one occasion intimated, the war practices of the Israelites — 
especially in the treatment of their captives — were not more barbarous, and, in many 
respects, less barbarous, than those of their contemporaries; and that even their pol- 
ished neighbors, the Egyptians, were not in this respect above them. Adoni-bezek 
died soon after at Jerusalem, to which place he was taken by the conquerors. They 
at this time had possession of the lower part of that town, and soon after succeeded 
in taking the upper city, upon Mount Zion, which the Jebusites had hitherto retained. 
They sacked it and burned it with fire. But as we afterward again find it in the 
occupation of the Jebusites, down to the time of David, it seems they took advantage 
of some one of the subsequent oppressions of Israel to recover the site and rebuild the 
upper city. 

Eleazer the high-priest, as we have seen, did not long survive Joshua ; and the 
remnant of the seventy elders, originally appointed by Moses to assist him in the 
government of the nation, soon followed them to the tomb. While these venerable 
persons lived, the Israelites remained faithful to their divine King and to his laws. 
But soon after their death the beginnings of corruption appeared. A timely attempt 
was made to check its progress by the remonstrances and threatenings of a prophet 
from Gilgal. But although they quailed under the rebuke which was there admin- 
istered, the effect was but temporary. The downward course which the nation had 
taken was speedily resumed ; and it is strikingly illustrated by some circumstances 
which the author of the book of Judges has given in an appendix contained in the 
last five chapters of that book, but which we shall find it more convenient to intro- 
duce here in their proper chronological place. 

The history of Micah furnishes a very interesting example of the extent to which 
even Israelites, well disposed in the main, had become familiarized with superstitious 
and idolatrous practices, and the curious manner in which they managed to make a 
monstrous and most unseemly alliance between the true doctrine in which they had 
been brought up, and the erroneous notions which they had imbibed. 

A woman of Ephraim had, through a mistaken zeal, dedicated a large quantity o( 

* Jahn, b. iji. sect. 20. 



HISTORY OF THE BIBLE. 219 

silver (about five hundred and fifty ounces) to the Lord, intending that her son should 
make therewith a teraph, in the hope that by this means she might procure to her 
house the blessings of One who had absolutely forbidden all worship by images. 
Her son Micah knew not of this sacred appropriation of the money, and took it for 
the use of the house. But on learning its destination, and hearing his mother lay 
her curse upon the sacrilegious person by whom she supposed it had been stolen, he 
became alarmed, and restored her the silver; and received it a^ain from her with 
directions to give effect to her intention. This he did. He provided a teraph, and 
all things necessary to the performance of religious services before it, including vest- 
ments for a priest." He set apart one of his own sons as priest, until he should be 
able to procure a Levite to take that character. He had not long to wait. It would 
seem that the dues of the Levites were not properly paid at this time; for a young 
Levite, who had lived at Bethlehem, felt himself obliged to leave that place and 
seek elsewhere a subsistence. Happening to call at Micah's house, he gladly ac- 
cepted that person's offer to remain and act as priest for the recompense of his 
victuals, with two suits of clothes (one probably sacerdotal), and eleven shekels of 
silver. Micah was delighted at this completion of his establishment, and, with most 
marvellous infatuation, cried, " Now I know Jehovah will bless me, seeing I have a 
Levite to be my priest." Things went on tranquilly for a time. But it happened 
that the tribe of Dan could not get possession of more than the hilly part of its terri- 
tory, as the Amorites retained the plain, which was the most rich and valuable part. 
They therefore sought elsewhere an equivalent territory which might be more easily 
acquired. Having ascertained that this might be found in the remote but wealthy 
and peaceable town and district of Laish, near the sources of the Jordan, a body of 
six hundred men was sent to get possession of it. From the persons they had previ- 
ously sent to explore the country, they had heard of Micah's establishment ; and so 
far from manifesting any surprise or indignation, they viewed the matter much in the 
same light as Micah did himself. They envied him his idol and his priest, and re- 
solved to deprive him of both, and take them to their new settlement. They did so, 
notwithstanding the protests and outcries of the owner : and as for the Levite, he was 
easily persuaded to prefer the priesthood of a clan to that of a single family. His 
descendants continued long after to exercise the priestly office, in connexion with this 
idol, at Dan, which was the name the conquerors gave to the town of Laish : and it 
is lamentable to have to add, that there is good reason to suspect that this Levite 
was no other than a grandson of Moses. 

It would seem that the tribe of Benjamin had much the start of the other tribes in 
the moral corruption, in the infamous vices, which resulted from the looseness of their 
religious notions, and from the contaminating example of the heathen, with whom 
they were surrounded and intermixed. 

A Levite of Mount Ephraim was on his way home with his wife, whom he was 
bringing back from her father's house in Bethlehem; and, on the approach of night, 
he entered the town of Gibeah, in Benjamin, to tarry till the next morning. As the 
custom of the travellers was, he remained in the street till some one should invite 
them to his house. But in that wicked place no hospitable notice was taken of them 
until an old man, himself from Mount Ephraim, but living there, invited them to his 
home. In the night that house was besieged by the men of the place, after the same 
fashion and for the same purpose as that of Lot had been, when he entertained the 
angels in Sodom. The efforts of the aged host to turn them from their purpose were 
unavailing; and, as a last resource, the Levite, in the hope of diverting them from 
their abominable purpose, put forth his wife into the street. She was grievously 
maltreated by these vile people until the morning, when they left her. She then 
went and lay down at the door of the house in which her lord lay; and when he 
afterward opened it — she was dead. The Levite laid the corpse upon his beast and 
hastened to his home. 

There was a rather mysterious custom, in calling an assembly, by sending to the 
different bodies or persons which were to compose it a portion of a divided beast 
(see 1 Sam. xi. 7) ; and it then became awfully imperative upon the party which re- 
ceived the bloody missive to obey the call which it intimated. To give a horrible 
intensity to the custom in this case, the Levite — a man of obviously peculiar charac- 
ter — divided his wife's body into twelve parts, and sent one portion to each of the 
tribes of Israel. The horror-struck tribes, on receiving their portion of the body, and 



220 AN ILLUSTRATED 

hearing the statement which the messengers delivered, agreed that such a thing 
had not before been heard of in Israel, and hastened to the place of meeting, which 
was Mizpeh. 

In the great audience there assembled, the Levite declared his wrongs; which 
when they had heard, the thousands of Israel vowed not to return to their homes 
until they had brought the offenders to condign punishment. And to express the 
earnestness of their purpose, they appointed one tenth of their whole number to bring 
in provisions for the rest, that the want of victuals might not, as often happens in 
Oriental warfare, oblige them to disperse before their object was accomplished. But, 
in the first instance, they sent messengers throughout the tribe of Benjamin, explain- 
ing the occasion of their assembling, and demanding that the offenders should be 
delivered up to justice. This th e Benjamites were so far from granting that the 
whole tribe made common cause with the people of Gibeah, and all its force was 
called out to repel any attempt which the other tribes might make against them. 
Considering that the force of the eleven tribes amounted to four hundred thousand 
able men, whereas the Benjamites could bring together no more than twenty-six 
thousand, the hardihood of this resistance is well worthy of remark, if it does not 
make out the claim of the Benjamites to that character for indomitable courage which 
they appear to have acquired. Probably the influence of that acknowledged charac- 
ter upon their opponents, together with their own peculiar skill in the use of the 
sling, formed their main reliance. Among them were seven hundred left-handed 
men who could sling stones to a hair's breadth and not miss. 

The Israelites committed one fatal oversight in this undertaking. Although the 
affair was of such grave importance, they neglected to consult their divine King, 
without whose permission they ought not to have supposed themselves authorized 
to act as they did. They first decided on war, and then only consulted him as tc 
the manner it should be conducted. The consequence was that they were twice 
defeated by the Benjamites, who sallied from the town of Gibeah against them. 
Corrected by this experience, they applied in a proper manner to learn the will of 
their King; and then the victory was promised to them. 

In their next attempt the Israelites resorted to the same familiar stratagem of am- 
buscade and of pretended flight, when the besieged sallied forth against them, as 
that whereby the town of Ai had been taken by Joshua, and with precisely the same 
result. Eighteen thousand Benjamites, " men of valor," were " trodden down with 
ease" by the vast host which now enclosed them. The rest endeavored to escape to 
the wilderness, but were all overtaken and destroyed, with the exception of six hun- 
dred who found shelter among the rocks of Rimmon. The conquerors then went 
through the land, subjecting it to military execution. They set on fire all the towns 
to which they came, and put to the sword the men, the cattle, and all that came 
to hand. 

But when the heat of the conflict and execution had subsided, the national and 
clannish feelings of the Israelites Avere shocked at the reflection that they had extin- 
guished a tribe in Israel. It was true that six hundred men remained alive among 
the rocks of Rimmon; but it was not clear how the race of Benjamin could be con- 
tinued through them, as, at the very commencement of the undertaking, the Israel- 
ites had solemnly sworn that they would not give their daughters in marriage to the 
Benjamites. They had now leisure to repent of this vow ; although, with reference 
to the vile propensities exhibited by the people of Gibeah, it was quite natural that 
in the first excitement such a vow should have been taken. 

But now they were sincerely anxious to find means of repairing their error, and to 
provide the survivors with wives, that the house of Benjamin might not be wholly 
lost. It was found that the summons whereby the tribes had been assembled had" 
been unheeded by the men of Jabesh-Gilead, whereby they had exposed themselves 
to the terrible doom which the very act of summons denounced against the disobe- 
dient. That doom was inflicted, save that all the virgins were spared to be wives for 
the Benjamites. But as these were still insufficient, the unprovided Benjamites were 
secretly advised to lie in wait in the vineyards near Shiloh, when they attended the 
next annual festival at the tabernacle ; and when the young women of the place 
came out in dances, as at such times they were wont, they might seize and carry off 
the number they required. The men followed this advice. And when the fathers 
and brothers of the stolen maidens began to raise an outcry, the elders, by whom the 



HISTORY OF THE BIBLE. 221 

measure had been counselled, interposed to pacify them, and persuaded them to over- 
look the matter, in consideration of the difficulties by which the case was surrounded. 
The Benjamites then returned to their desolated cities, and rebuilt and re-occupied 
ihem as they were able. But from this time Benjamin was the least, although not 
tbe least distinguished, of all the tribes. 

At length (B. C. 1572) the idolatries and demoralization of the Israelites had 
become so rank, that a fiery trial was judged necessary for their correction. A king 
named Cushan-rishthaim, reigning in Mesopotamia, had extended his power far on 
this side the Euphrates. He now advanced into Canaan, and, either by victory or 
menace, rendered the Hebrews tributary. They remained under severe bondage" for 
eight years. At the end of that time, Othniel — that relative of Caleb who has' 
already been mentioned — was incited to put himself at the head of the people and 
attempt their deliverance. The garrisons which the Mesopotamians had left in the 
country were suddenly surprised and slain ; the armies of Israel again appeared in 
the field, and, although at first few in number, they fought at every point the troops 
opposed to them ; and when their numbers were increased by the reinforcements 
which poured in from all quarters on the first news of probable success, they hazarded 
a general action, in which they obtained a complete victory over the Mesopotamians, 
and drove them beyond the Euphrates.* 

Othniel remained the acknowledged judge, or regent, of the divine king for forty 
years. During his administration, the people remained faithful to their God and 
king, and consequently prospered. But when the beneficial control which Othniel 
exercised was withdrawn by his death, they fell again into idolatry and crime, and 
new afflictions became needful to them. 

The instruments of their punishment, this time, were the Moabites. By a long 
peace, this nation had recovered from the defeats which they had suffered from the 
Amorites before the time of Moses ; and, perceiving that the Israelites were not invin- 
cible, Eglon, the king of Moab, formed a confederacy with the Ammonites and 
Amalekites, and, with this help, made an attack upon them — probably under the 
same pretences which w^e shall find to have been employed on a subsequent occasion. 
He defeated the idolatrous Hebrews in battle, subdued the tribes beyond Jordan, and 
the southern tribes on this side the river, and established himself in Jericho, which 
he must have found a convenient post for intercepting, or at least checking, the com- 
munications between the eastern and western tribes. At that place the conquered 
tribes were obliged to bring him presents, or, in other words, to pay a periodical 
tribute. This subjection to a king who resided among them was still more oppres- 
sive than that from which they had been delivered by Othniel ; and it continued more 
than twice as long — that is, for eighteen years. This oppression must have been par- 
ticularly heavy upon the tribe of Benjamin, as it was their territory to which Jericho 
belonged, and which was therefore encumbered by the presence of the court of the 
conqueror. It was natural that those whose necks were the most galled by the yoke, 
should make the first effort to shake it off. Accordingly, the next deliverer was of 
the tribe of Benjamin. His name was Ehud, one of those left-handed men — or 
rather, perhaps, men who could use the left hand with as much ease and power as 
the right — for which this tribe seems to have been remarkable. He conducted a 
deputation which bore from the Israelites the customary tributes to the king. It 
seemed that men with weapons were not admitted to the king's presence : but Ehud 
had a two-edged dagger under his garment ; but as he wore it on the right side, 
w r here it is worn by no right-handed man, its presence was not suspected. When he 
had left the presence and dismissed his people, Ehud went on as far as the carved 
images which had been placed at Gilgal. The sight of these images, which the 
Moabites had probably set up by the sacred monument of stones which the Israelites 
had there set up, seems to have revived the perhaps faltering zeal of the Benjamite, 
and he returned to Jericho and to the presence of the king, and intimated that he had 
a secret message to deliver. The king then withdrew with him to his " summer- 
parlor," which seems to have been such a detached or otherwise pleasantly-situated 
apartment as are still usually found in the mansions and gardens of the East, and to 
which the master retires to enjoy a freer air, and more open prospects, than any 
other pari of his dwelling commands, and where also he usually withdraws to enjoy 

* This paragraph is partly from Josephus, whose account is here in agreement with, while it fills up, Ilia 
biief notice which the Book of Judges offers. 



222 AN ILLUSTRATED 

Ills siesta during the heat of the day. It is strictly a private apartment, which no 
one enters without being specially invited ; and accordingly it is said of this, that it 
was an apartment " which he had for himself alone." As the king sat in this parlor, 
Ehud approached him, saying, "I have a message from God to thee." On hearing 
that sacred name, the king rose from his seat, and Ehud availed himself of the oppor- 
tunity of burying his dagger in his bowels. The Benjamite then withdrew quietly, 
bolting after him the door of the summer-parlor ; and as such parlors usually com- 
municate by a private stair with the porch, without the necessity of passing into or 
through the interior parts of the mansion, there was nothing to impede his egress, 
unless the porters at the outer gate had seen cause for suspicion. 

The scripture, as is frequently the case, mentions this as an historical fact, without 
commendatory or reprehensive remark ; and we have no right to infer the approba- 
tion which is not expressed. No doubt Ehud's deed was a murder ; and the only 
excuse for it is to be found in its public object, and in the fact that the notions of the 
East have always been, and are now far more lax on this point than those which 
Christian civilization has produced in Europe. There all means of getting rid of a 
public enemy, whom the arm of the law can not reach, are considered just and proper. 
No one can read a'few pages of any oriental history without being fully aware of this; 
and it is by oriental notions, rather than by our own, that the act of Ehud must, to a 
certain extent, be judged. 

The servants of Eglon supposed that their lord was taking his afternoon sleep ic 
his summer-parlor, and hence a considerable time elapsed before his assassination 
was discovered. 

In the meantime, Ehud was able to make known the death of the king, and to 
collect a body of men, with whom he went down to seize the fords of the Jordan, 
that the Moabites in Canaan might neither receive reinforcements from their own 
country nor escape to it. Confounded by the death of their king, they were easily 
overcome. All who were on this side the Jordan, ten thousand in number, were 
destroyed — not one escaped. This deliverance secured for Israel a repose of eighty 
years, terminating in the year B. C. 1426, being 182 years after the passage of the 
Jordan. 

At or toward the end of this period of eighty years, a first attempt was made by 
the Philistines -to bring the southern tribes under their yoke. But they were unable 
to accomplish their design, having been repulsed on their first advance, with the loss 
of six hundred men, by Shamgar and other husbandmen, who fought with ox-goads,* 
being then employed in the cultivation of the fields. 



It is about this time that the story of Ruth, which occupies a separate book in the 
Hebrew scriptures, is placed by Usher and other chronologers. Being episodical, and 
only slightly connected with the historical narrative, we can not follow the details of 
this beautiful story ; but the intimations of the state of society, and of the manners 
and ideas of the times, which it contains, are, even historically, of too much import- 
ance to be overlooked. 

The scene of the principal part of the story is in Bethlehem of Judah. 

A famine in the land drives an inhabitant of this town, with his wife and two sons, 
to the land of Moab, which, in consequence of the victories under Ehud, seems to 
have been at this time in some sort of subjection to the Israelites. The man's name 
was Elimelech, his wife's Naomi, and the sons were called Mahlon and Chilion. 
The woman lost her husband and two sons in the land 6f Moab, but the childless 
wives of her sons, who had married in that land, remained with her. One was called 

* " At Khan Leban the country people were now everywhere at plougn in the fields in order to sow cotton 
Twas observable that in ploughing they used goads of an extraordinary size ; upon measuring of several, 
I found them to be about eight feet long, and, at the bigger end, six inches in circumference. They are 
armed at the lesser end with a sharp prickle for driving the oxen ; and at the oth^r end with a small spade 
or paddle of iron, strong and massy, to clear the plough from the clay that encumbers it in working. May 
we not hence conjecture that it was with such a goad as one of these that Shamgar made that pro- 
digious slaughter ? I am confident that whoever should see one of these implements will judge it to be a 
weapon not less fit, perhaps fitter, than a sword for such an execution. Goads of this sort I always saw 
used hereabouts, and also in Syria : and the reason is because the same single person both drives the oxen 
and also holds and manages the plough, which makes it necessary to use such a goad as is described above 
to avoid the incumbrance of two instruments."— Maundrell, 110 



r 



HISTORY OF THE BIBLE. 



22; 




^'H 



224 AN ILLUSTRATED 

Orpah, and the other Ruth. At the end of ten years, Naomi determined to return 
home, but, with beautiful disinterestedness, exhorted the widows of her two sons to 
remain in their own land with their well-provided friends, and not go to be partakers 
of her destitution. Orpah accordingly remained : but nothing could overcome the de- 
voted attachment of Ruth to the mother of her lost husband. To the really touching 
representations of Naomi, her still more touching reply was, " Entreat me not to leave 
thee, or to return from following thee : for whither thou goest, I will go ; and where 
thou lodgest, I will lodge; thy people shall be my people, and thy God my God: 
where thou diest, will I die, and there will I be buried ; the Lord do so to me, and 
more also, if aught but death part thee and me." This strong and unmistakable ex- 
pression of most beautiful and true affections, could not be repelled by Naomi. They 
took their homeward way together. 

It was barley harvest when Naomi and Ruth arrived at Bethlehem. Ruth, anxious 
to provide in any little way for their joint subsistence, soon bethought herself of going 
forth to seek permission to glean in some harvest field. It happened that the field 
where she asked and obtained this permission, from the overseer of the reapers, be- 
longed to Boaz, a person of large possessions in these parts. Boaz himself came in 
the course of the day, to view the progress of the harvest. He greeted his reapers, 
" Jehovah be with you ;" and they answered him, " Jehovah bless thee." His attention 
was attracted toward Ruth, and he inquired concerning her of his overseer, who told 
him that this was " The Moabitish damsel that came back with Naomi out of the land 
of Moab," and related how she had applied for leave to glean after the reapers. Boaz 
then himself accosted her, and kindly charged her not to go elsewhere, but to remain 
in his fields, and keep company with his maidens till the harvest was over. He had 
enjoined his young men not to molest her. If she were athirst she might go and drink 
freely from the vessels of water provided for the use of the reapers. Ruth was aston- 
ished at all this kindness, and fell at his feet, expressing her thanks and her surprise 
that he should take such kind notice of a stranger. But he said, " It has been fully 
shown me, all that thou hast done to thy mother-in-law, since the death of thy hus- 
band ; and how thou hast left thy father and thy mother, and the land of thy nativity, 
and art come unto a people which thou knowest not heretofore. Jehovah recompense 
thy deed : and a full recompense be given to thee from Jehovah,' the God of Israel, 
under whose wings thou art come to trust." She answered, " Let me find favor m 
thy sight, my lord, for that thou hast comforted me, and for that thou hast spoken 
friendly unto thine handmaid, though I be not like one of thine handmaidens." 

When the meal-time of the harvest people came round, Boaz invited her to draw 
near and eat of the bread, and dip her morsel in the vinegar with them. He also 
handed her some new corn parched, which was considered rather a luxury, and there- 
fore Ruth reserved part of it for Naomi. 

All these little incidents, beautifully descriptive of the innocent old customs of har- 
vest time, bring strongly before the mind of one who has studied the antiquities of 
Egypt, the agricultural scenes depicted in the grottoes of Eleithuias, in which so many 
of the usages of Egyptian agriculture are represented. There we see the different 
processes of cutting with the reaping hook, and of plucking up the stalks ; gleaners ; 
water refrigerating in porous jars (placed on stands) for the refreshment of the reapers ; 
the reapers quenching their thirst ; and women bearing away the vessels in which 
drink has been brought to them at their labor. 

When Ruth returned home in the evening with the result of her day's gleaning — 
an ephah of barley — Naomi was anxious to know how it happened that her labors 
had been so prosperous: and when she heard the name of Boaz, she remarked thai 
he was a near kinsman of the family ; and advised that, according to his wish, Ruth 
should confine her gleaning to his fields. So Ruth gleaned in the fields of Boaz, until 
the end not only of the barley, but of the wheat harvest. 

When the harvest was over, Naomi, who was anxious for the rest and welfare of 
the good and devoted creature who had been more than a daughter to her, acquainted 
her with what had lately engaged her thoughts. She said that Boaz was so near of 
kin that he came under the operation of the levirate law, which required that when 
a man died childless, his next of kin should marry the widow, in order that the first 
child born from this union should be counted as the son of the deceased, and inherit 
as his heir. It was, therefore, no less her duty than a circumstance highly calculated 
to promote her welfare, that Boaz should be reminded of the obligation which devolved 



HISTORY OF THE BIBLE. 



225 







15 



226 AN ILLUSTRATED 

upon him. But us it was not wished to press the matter upon him, if he were averse 
to it, it was necessary that the claim should, in the first instance, be privately made. 
In such a case, Ruth, a stranger very imperfectly acquainted with the laws and habits 
of the Israelites, could only submit herself to Naomi's guidance. She told Ruth that 
Boaz was engaged in winnowing his barley in the thrashing-floor; which, of course, 
was nothing more than a properly levelled place in the open air. Naomi conjectured 
he would rest there at night, and told Ruth to mark the spot to which he withdrew, 
and advance to claim the protection he was bound to render. All happened as Naomi 
had foreseen. Boaz, after he had supped, withdrew to sleep at the end of the heap 
of corn ; and after he had lain down, Ruth advanced and placed herself at his feet : 
and when he awoke at midnight, and with much astonishment, asked who she was, 
she answered, " I am Ruth, thy handmaid : take therefore thy handmaid under thy 
protection, for thou art a near kinsman." Those who, measuring all things by their 
own small and current standards, regard as improper or indelicate this procedure of 

one 

" Who feared no evil, for she knew no sin," 

need only hear the answer of Boaz to be satisfied. " Blessed be thou, of Jehovah, my 
daughter .... And now, my daughter, fear not: for all my fellow-citizens do know 
that thou art a virtuous woman." He added, however, that thrre was a person in the 
town more nearly related to her deceased husband ; and on him properly the levirate 
duty devolved : but if he declined it, then it fell to himself, and he would certainly 
undertake it. It being too late for Ruth to return home, P.oaz desired her to remain 
in the thrashing-floor for the night. Early in the morning he dismissed her, after 
having filled her veil with corn to take to Naomi. 

In those times, and long after, it was customary to transact all business of a public 
nature and to administer justice in the gates. When there was little use of written 
documents, this gave to every transaction the binding obligation which the presence 
of many witnesses involved : and thus also justice was easily and speedily adminis- 
tered among the people, at the hours when they passed to and fro between the fields 
and the city. And such hours were, for this reason, those at which the judges and 
elders gave their attendance in the gates. — (See engraving, p. 1S7.) 

Boaz therefore went up to the gate ; and requested ten of the elders, there present, 
to sit down with him as witnesses of what was to take place. When the "near kins- 
man" passed by, he called him to sit down with them. He then questioned him as 
to his willingness " to raise up the name of the dead upon his inheritance." This he 
was not willing to do, " lest he should mar his own inheritance ;" and therefore he 
was glad to relinquish his prior claim to Boaz, which he did by the significant action 
of drawing off his own shoe and giving it to him. This action was usual in all trans- 
actions of this nature, and it may well be interpreted by the familiar idiom which 
would express Boaz as being made, by this act and with reference to this particular 
question, to stand in the shoes of the person who had transferred to him his rights and 
duties. Boaz then declared all the people there present at the gate to be witnesses 
of this transfer, and they responded, " We are witnesses." After this Boaz took Ruth 
to be his wife ; and the fruit of this union was Obed, the grandfather of David, of 
whom, according to the flesh, came the Saviour of the world. 

From the repose which this narrative offers, one turns reluctantly to renewed scenes 
of war, oppression, and wrong. 

It may be doubted that the authority — such as it was — of any of the judges ex- 
tended overall the tribes. Hardly any of the oppressions to which the Israelites were 
subject appear to have been general, and in most cases the authority of the judge ap- 
pears to have been confined to the tribes he had been instrumental in delivering from 
their oppressors. There is, for instance, not the least reason to suppose that the au- 
thority of Ehud extended over the northern tribes, which had not been effected by 
the oppression of the Moabites, from which he delivered the south and east. The 
eighty years of good conduct which followed this deliverance, is therefore only to be 
understood as exhibited by the tribes which were then delivered. The northern tribes, 
and in some degree those of the centre and the west, were meanwhile falling into 
those evil practices, from which it was necessary that distress and sorrow should bring 
them back:. And therefore they were distressed. 

The northern Canaanites had, in the course of time, recovered from the effects ol 
that great overthrow which thev sustained in the time of Joshua. A new Jabin, 



HISTORY OF THE BIBLE. 227 

reigning like his predecessor in Hazor, by the lake Merom, rose into great power. 
His general, Sisera, was an able and successful warrior; and his powerful military- 
force contained not fewer than nine hundred of those iron-armed chariots of war 
which the Israelites regarded with so mdch dread. With such a force he was ena- 
bled, for the punishment of their sins, to reduce the northern tribes to subjection, and 
hold them tributary. Considering the character of the power which now prevailed 
over them, there is reason to conclude that this was the severest of all the oppressions 
to which Israel had hitherto been subject. The song of Deborah conveys some inti- 
mations of their miseiable condition. The villages and open homesteads, which were 
continually liable to be pillaged, and the inhabitants insulted and wronged by the Ca- 
naanites, were deserted throughout the land, and the people found it necessary to con- 
gregate in the walled towns. Travelling was unsafe ; in consequence of which the 
high-ways were deserted, and those who weie obliged to go from one place to another, 
found it necessary to journey in bye roads and unfrequented paths. At the places to 
which it was necessary to resort for water, they were waylaid and robbed, wounded, 
or slain: and, to crown all, they were disarmed; among forty thousand in Israel, a 
shield or spear was not to be found. The details of this picture are exactly such as 
are offered by the condition of any oppressed or subjugated population, at this day, in 
the east. The government itself may be content with its tribute ; but it will be obliged 
to wink at, because unable to prevent, the far greater grievances, the exactions, rob- 
beries, insults, woundings, deaths, to which the people are subjected by the inferior 
officers of government, by bands of licentious soldiers, and by an adverse and trium- 
phant populace, — all of whom look upon them as their prey and spoil, as things made 
only to be trampled on. Such oppression the Israelites endured for twenty years. 
They then remembered that, to them, trouble was the punishment of sin; and thai 
there was one able and willing to deliver them, if they would but turn themselves 
unto him. They did turn, and their deliverance was certain from that hour. 

In those days a pious and able woman, well acquainted with the divine law, became 
an important person in Israel. Her name was Deborah, and she abode under a palm- 
tree in the southern part of Ephraim. Her high character for piety and wisdom oc- 
casioned the Israelites to resort to her for counsel and for justice ; and" it is not unlikely 
that her salutary influence co;itribu:ed to move the people to that repentance which 
prepared the way for their deliverance. When their punishment had thus wrought 
its-intended object, the divine king made known to the prophetess his intention to de- 
liver the house of Israel from its bondage : but seeing that she, as a woman, could 
not personally lead the Israelites to battle, she sent to a person of the tribe of Naph- 
tali, named Barak, and communicated to him the instructions she had received. These 
were, that he should bring together, at Mount Tabor, ten thousand men of the tribes 
of Naphtali and Zebulun, and with them give battle to the forces of King Jabin. 
Barak, being fully aware of the difficulty of assembling and arming a respectable force, 
and recollecting the greatness of that power he was to oppose, rather shrunk from the 
enterprise. He, however, offered to undertake it, if Deborah would afford him the 
benefit of her influential presence, but not else. She consented ; but, to rebuke the 
weakness of his faith, she prophesied that Sisera — the redoubted captain of King Ja- 
bin 's host— should not be slain in fight with him, or be taken captive by him, but 
should fall by a woman's hand. 

They went into the north together, and the required number of men from Naphtali 
and Zebulun readily obeyed their call and marched to Mount Tabor. These two 
tribes had probably been selected on the ground that they were likely to engage 
more readily in this service, in consequence of their vicinity to the metropolitan seat 
of the oppressing power having rendered the yoke of servitude more galling and irri- 
tating to them than to the other tribes. 

As soon as Jabin's general, Sisera, heard of the Hebrew force assembled on Mount 
Tabor, he brought forth his nine hundred chariots, and assembled his whole army, 
not doubting to surround and cut in pieces a body of men so comparatively small. 
The Hebrews were in general much afraid of war-chariots, to drawn battles in open 
plains they were unaccustomed, and the disparity of numbers was in this instance 
very great. Yet, encouraged by the assurances of victory which Deborah conveyed, 
Barak did not await the assault of Sisera, but marched his men down from the moun- 
tain into the open plain, and fell impetuously upon the adverse host. In Oriental 
warfare the result of the first shock usually decides the battle, and the army is lost 



228 AN ILLUSTRATED 

which then gives way or has its ranks broken. So it was now. At the first shock 
ihe vast army of Sisera was seized with a panic terror. The soldiers threw away 
their arms, and sought only how they might escape ; while the chariots, drawn by 
terrified horses, impeded the retreat of the fugitives, and added to the confusion and 
the loss. The carnage among the Canaanites was horrible ; and, besides those who 
perished by the sword, vast numbers of them were swept away by the sudden over- 
flow of the river Kishon. Sisera himself fled in his chariot across the plain of Esdra- 
elon ; but, fearing that his chariot rendered him too conspicuous, he dismounted and 
continued his flight on foot. At last he came to a nomade encampment, belonging 
to Heber the Kenite, one of the descendants of those of the family and clan of Jethro, 
who, with the brother-in-law of Moses, entered the land of Canaan with the Israel- 
ites, and enjoyed the privilege of pasturing their flocks in its plains. Heber was 
from home, but his wife knew the illustrious fugitive, and offered him the protection 
of her tent. This, as the Kenites had been neutral in the war, Sisera did not hesi- 
tate to accept. He knew that the tent of a Bedouin, and especially the woman's 
portion of it, was a sanctuary, which the owner would sooner perish than allow to 
h*» violated, and that infamy worse than death awaited him who allowed injury to 
befal! the guest or fugitive who was admitted to its shelter. Being athirst, Sisera 
asktd for water; but instead of this she gave him sour milk — the best beverage an 
Arab tent contains, and the refreshing qualities of which are well known to those 
who have travelled in the East. This, with his fatigue, disposed Sisera to sleep. 
As he slept, the thought occurred to Jael (that was the woman's name) that the 
greatest enemy of the now victorious Israelites lay helpless before her; and that it 
was in her power to win great favor from the victors, by anticipating the almost cer- 
tain death which awaited the chief captain of Jabin's host. Having no weapon, she 
took a mallet and one of the long nails by which the tent cords are fastened to the 
ground, and stealing softly to the place where he lay, she smote the nail into his 
temple, pinning his head to the ground. Barak, passing that way soon after, in pur- 
suit, was called in by Jael, and he beheld the redoubted Sisera dead at his feet — 
slain ignominiously by a woman's hand. He might then have pondered whether, 
had Sisera been the victor and himself the fugitive, the same fate might not have 
been his own. When we reflect that " there was peace between Jabin, king of Ha- 
zor, and the house of Heber the Kenite," and that it was in the knowledge that he 
deserved no wrong at their hands, that Sisera accepted the shelter which Jael offered ; 
and when, moreover, we consider that the emir, Jael's. husband, had no interest in 
the result, save that of standing well with the victorious party, it will be difficult to 
find any other motive than that which we have assigned — the desire to win the favor 
of the victors — for an act so grossly opposed to all those notions of honor among tent- 
dwellers on which Sisera had relied fur his safety. It was a most treacherous and 
cruel murder, wanting all those extenuations which were applicable to the assassina- 
tion of King Eglon by Ehud. 

The time is gone by when commentators or historians might venture to justify 
this deed. Our extended acquaintance with the East enables us to know that those 
Orientals whose principles would allow them to applaud the act of Ehud, would re- 
gard with horror the murder, in his sleep, of a confiding and friendly guest, to whom 
the sacred shelter of the tent had been offered. That Deborah, as a prophetess, was 
enabled to foretell the fall of Sisera by a woman's hand, does not convey the divine 
sanction of this deed, but only manifests the divine foreknowledge; and that the 
same Deborah, in her triumphant song, blesses Jael for this act, only indicates the 
feeling, in the first excitement of victory, of one who had far more cause to rejoice at 
the death of Sisera than Jael had to inflict it. 

The triumphant song of Deborah has attracted great and deserved attention as a 
noble " specimen of the perfectly sublime ode." The design of this ode seems to be 
twofold, religious and political : first, to thank God for the recent deliverance of Is^ 
rael from Canaanitish bondage and oppression; and, next, to celebrate the zeal and 
alacrity with which some of the tribes volunteered their services against the common 
enemy"; and to censure the lukewarmness and apathy of others who stayed at home, 
and'thus betrayed the public cause; and, by this contrast and exposure, to heal those 
fatal divisions among the tribes which were so injurious to the public weal. It con- 
sists of three parts: — first, the exordium, containing an appeal to past times, where 
Israel was under the special protection of Jehovah, as compared with their late dis- 



HISTORY OF THE BIBLE. 229 

astrous condition; next, a recital of the circumstances which preceded and those that 
accompanied the victory; lastly, a fuller description of the concluding event, the death 
of Sisera, and the disappointed hopes of his mother for his triumphant return. The 
admired conclusion is thus : — 

" The mother of Sisera gazed through the window, 
Through the lattice she, lamenting, cried, 
' Why is his chariot so long in coming?* 
Wherefore linger the steps of his steeds V 
Her wise ladies answered their mistress, 
Yea, she returned answer to herself, — 
' Have they not sped, and are dividing the spoil ? 
To every chief man a damsel or two 1 
To Sisera a spoil of various colors, 

A spoil of various-colored embroider)', t 

A spoil of various-colored embroideries for the neck.' — 

So let thine enemies perish, O Jehovah ! 
But let they who love thee become 
As the sun going forth in his strength. "t 

From the animadversions which this ode contains, it is easy to collect that only 
those tribes which were actually subject to the oppression, and even only those on 
which the oppression the most heavily fell, were willing to disturb themselves by 
engaging in warlike operations against the oppressor. It does not appear that the 
southern tribes and the tribes beyond Jordan were directly affected by the subjugation 
of the northern tribes; and even of those under tribute, the tribes more remote from 
the seat of King Jabin seem to have been more at ease than the others. All these 
were loath to come forward on this occasion ; and, in general, we find that, among 
the Hebrews of this early period, there was little if any of that high-spirited and hon- 
orable abhorrence of a foreign yoke, which is, under God, the surest safeguard of a 
nation's independence. It was not the yoke itself they hated, but its physical weight 
upon their shoulders ; and that weight must be very heavy before they could be 
roused to any great effort to shake it from them. The iron which entered their souls 
in Egypt still rusted there. 

These sectional divisions— or rather this want of a general and sympathizing union 
among the several members of the house of Israel — were the obvious secondary 
cause of the miseries and oppressions under which different portions of that great 
body did from time to time fall ; and this disunion itself was the natural and inevita- 
ble result of the neglect of the law, as a whole, and especially of those provisions which 
were, in their proper operation, admirably calculated to keep the tribes united together 
as one nation. It would be ridiculous to say that the theocratic policy was a failure. 
That which was not fairly and fully tried can not be said to fail. Ruin to the people 
did not come from the system itself: and that ruin did come from the neglect of iis 
conditions, rather shows how well that system was calculated to form a happy and 
united people. 

The victory of Deborah and Barak over Sisera gave to Israel a long repose from 
the aggressions of the nations west of the Jordan ; for although their peace began 
again to be disturbed after forty years (in 1336 B. C.), the invasion was then from 
the east. 

At the latter end of the forty years which folloAved the victory over Sisera, the 

* The original is highly figurative ; " Why is his chariot ashamed to come 1" 

t " The first sentences exhibit a striking picture of maternal solicitude, and of a mind suspended and agi- 
tated between hope and fear. Immediately, impatient of delay, she anticipates the consolations of her 
friends ; and, her mind being somewhat elevated, she boasts with all the levity of a fond female,— 

'Vast in her hopes and giddy with success.' 
Let us here observe how well adapted every sentiment, every word, is to the character of the speaker. She 
makes no account of the slaughter of the enemy, of the valor and conduct of the conqueror, of the multitude 
of the captives, but 

' Burns with a female thirst of prey and spoils.' 
Nothing is omitted which is calculated to attract and engage the passions of a vain and trifling woman , 
slaves, gold, and rich r.pparel. Nor is she satisfied with the bare enumeration of them, she repeats, she 
amplifies, she heightens every circumstance ; she seems to h?ve the very plunder in her immediate pos- 
session ; she pauses and contemplates every particular. To add to the beauty of this passage, there is also 
an uncommon neatness in the versification ; great force, a„cur icy, and perspicuity in the diction ; and the 
utmost elegance in the repetitions, which, notwithstanding their apparent redundancy, are conducted with 
the most perfect brevity. In the end, the fatal disappointment of female hope and credulity, tacitly insin- 
uated by the unexpected apostrophe, — 

4 So let thine enemies perish, Jehovah !' 
is expressed more forcibly by this very silence of the person who was just speaking, that it could possibly 
lave been bv all the powers of language.'' — Lowth. 



230 AN ILLUSTRATED 

Israelites had again relapsed into their evil and idolatrous habits. This was par- 
ticularly the case of the tribes beyond Jordan, whose repose had been of longer dura- 
tion than that of the western tribes, for it does not appear that the oppressions of King 
Jabin had extended to them. 

Their punishment was this time particularly heavy, and came from an unexpected 
quarter. The pastoral tribes dwelling on the borders of the land and in the eastern 
deserts — the Midianites, Amalekites, with other tribes of Arabia — came swarming 
into the land " like locusts," with countless flocks and herds, and pitching their tents 
in the plains and valleys. Arriving by the time the products of the soil began to be 
gathered in, they remained until the final ingatherings of the year, when the advance 
of winter warned them to withdraw into their deserts. Thus their cattle grew fat 
upon the rich pastures of the land, while those of Israel were starved; and the men 
themselves lived merrily upon the grain which the Hebrews had sowed, and upon 
the fruits which they had cultivated : and as, besides this deprivation of the suste- 
nance for which they had labored, such lawless crews are always ready for any kind 
of great or small robbery and exaction, the Israelites were obliged to abandon the 
open country, and to resort to the walled towns, to intrench themselves in strongholds, 
and even to seek the shelter of the caves among the mountains. Even those who 
ventured to remain in occupation of their own allotments, were afraid to have it known 
that they had in their possession any of the produce of their own fields. All this 
while it does not appear that there was any open war, or any military operations. 
The invaders bore all before them, and had entirely their own way, by the mere 
force of the intimidating impressions which their numbers created. Countries or dis- 
tricts bordering on the desert are still subject to similar visitations, where the local 
government is not strong enough to prevent them, or where the preoccupation of the 
border soil by Arabs in the state of semi-cultivators, does not form an obstacle (as it 
does not so always) to the incursions of pure Bedouins. Down to a very recent date 
the very country east of the Jordan, which suffered the most on the present occasion, 
suffered much from the periodical sojourn and severe exactions of the Bedouin tribes, 

These incursions of the Midianites were repeated for seven years. By this time 
the oppression had become so heavy that the Israelites, finding by bitter experience 
the insufficiency of all other help, cried to Him who had delivered them of old : their 
cry was heard. A prophet was commissioned to point out to them that their diso- 
bedience had been the cause of their sufferings, and to give to them the promise of a 
new deliverance. 

The hero this time appointed to act for the deliverance of Israel, was Gideon of 
Manasseh. His family was exposed to the general suffering occasioned by the pres- 
ence of the Bedouin tribes, — so much so, that having retained possession of some 
corn, they dared not thrash it out for use in the ordinary thrashing-floor, but, to con- 
ceal it from the knowledge or suspicion of the invaders, were obliged to perform this 
operation silently and secretly, in so unusual a place as the vineyard, near the wine- 
press. The thrashing-floors were watched by the Midianites at this time, when the 
harvests had been gathered in; but no regard was paid to the vineyards, as the sea- 
son of ripe grapes was far off. Gideon was engaged in this service when " the angel 
of Jehovah" appeared to him standing under an oak which grew there. When ap- 
prized of his vocation to deliver Israel, the modest husbandman would have excused 
himself on the ground of his wanting that eminence of station which so important a 
service appeared to demand; and when silenced by the emphatic "I will be with 
thee" from his heavenly visitant, he still sought to have some certain tokens whereby 
he might feel assured, and be enabled to convey the assurance to others, that his call 
was indeed from God. Accordingly, a succession of signal miracles were wrought to 
satisfy his mind and to confirm his faith. The refection of kid's-fiesh and bread, 
which the hospitable Gideon quickly got ready for the stranger, was, as he directed, 
laid upon a rock before him, and when he touched it with the end of his staff, a 
spontaneous fire arose by which it was consumed, as a sacrifice, and at the same time 
the stranger disappeared. After this, at the special desire of Gideon, " a sign" of his 
own choosing was granted to him. A fleece which he laid upon the thrashing-floor 
(in the open air) was saturated with dew, while the soil around was all dry; and 
again, condescending to his prayer, the Lord was pleased to reverse this miracle, by- 
exempting the fleece alone from the dewy moisture which bespread the ground : 
Gideon was satisfied. 



HISTORY OF THE BIBLE. 231 

Yet the family from which the deliverer was chosen was not less tainted by the 
sins than visited by the punishments of Israel ; for Joash, the father of Gideon, had 
erected an altar to Baal, at Ophrah, the town of his residence, at which the people 
of that place rendered their idolatrous services to that idol. This altar Gideon was 
directed to destroy, and in its place to erect, over the rock on which his offering had 
been consumed, an altar to Jehovah. It would seem that Joash himself was brought 
back to his fealty to Jehovah by the first of the miracles we have related, of which, 
probably, Gideon was not the sole witness: for when the men of Ophrah, early in 
the following morning, arose to render their worship to Baal, and, finding his altar 
overthrown, demanded the death of Gideon, his father stood forward to vindicate his 
conduct. He undauntedly retorted the sentence of death against the idolaters them- 
selves, for their apostacy from Jehovah. By demanding the punishment of Gideon 
for his act against Baal, they recognised in fact the fairness of the punishments de- 
nounced by the law against those individuals or cities which turned away from Jeho- 
vah to serve other gods ; and this, coupled with the derision of Joash at the impotency 
of Baal to vindicate or avenge his own cause, so wrought upon the people of that 
place, that they were among the foremost to gather to him when he sounded the 
trumpet of war. He then sent messengers throughout his own tribe of Manasseh (on 
both sides the Jordan), as well as through those of Asher, Naphtali, and Zebulon. 
And so cheerfully was the call obeyed, that Gideon soon found himself at the head 
of thirty-two thousand men. With this force Gideon marched to the mountains of 
Gilboa, where he found vast multitudes of the enemy encamped before him in the 
plain of Esdraelon. This fine plain had probably been before their favorite resort ; 
but ihey seem to have congregated there in unusual numbers as soon as they heard 
of Gideon's preparations. And now that the people might have no cause to attribute 
their deliverance to their own numbers and prowess, it pleased the divine King of 
Israel to reduce this important army to a mere handful of spirited men. In the first 
place, Gideon was directed to proclaim liberty for all who now, in sight of the enemy, 
were fearful and faint-hearted, to return to their own homes. This proclamation, 
according to the law (Deut. xx. 8), ought in all cases to have been made ; but it seems 
that from some reason or other (perhaps either from ignorance of the law, or from 
supposing that it was not intended to apply to such a case as the present), it would 
not have been made by Gideon without the special command which he received. 
Such a law, or practice, however inapplicable, or even ruinous, it might prove under 
the military systems and tactics of modern Europe, was well calculated to act bene- 
ficially in the warfare of those early times; for as everything then depended on the 
individual courage and prowess of those engaged, " the faint-hearted" were more 
likely to damage than assist those on whose side they appeared; as their conduct 
was tolerably certain to bring about results fatal to themselves, and discouraging to 
their more valorous companions. In the present instance the result was, that al- 
though the men composing the army of Gideon had come forward voluntarily, above 
two thirds of them were so intimidated in the actual presence of danger, that they 
took advantage of this permission to depart to their own homes. Of the thirty-two 
thousand, only ten thousand remained with Gideon. Yet as these were men of 
valor, as evinced by their determination to remain, room for vain-glorious boasting* 
was still left, and therefore Gideon was informed that the number was still too lar^e, 
and* that a further reduction must be made. The process of this second selection 
was very curious. All those were dismissed who, in drinking at the watering-place, 
stooped down to drink in large draughts of water at the surface ; but those who 
merely " lapped" the water, or took it up in the hollow of their hands to drink, were 
retained. The different methods of drinking have been supposed to have distin- 
guished the self-indulgent from the more manly and active men. The latter — those 
who took up the water in their hollowed hands — were but three hundred out of the 
ten thousand ; and these were declared sufficient for the enterprise. 

The night after this, Gideon, with his faithful follower Phurah, went down to the 
camp of the enemy, in consequence of an intimation that he would there hear matter 
for his encouragement. What he heard was one soldier, just awakened, telling a 
dream to his companions. He had dreamed that he saw a barley-cake roll down 
from the hills to the Midianitish camp, where it overthrew the first tent to which it 
came. The interpretation Avhich the other gave was — " This is none other than the 



232 AN ILLUSTRATED 

sword of Gideon, the son of Joash, a man of Israel, into whose hand God delivereth 
Midian and the whole camp." 

Several facts are indicated by this incident ; such as the stress generally laid upon 
dreams in that age, as indicative of contingent results, — the honor attached to the 
office of spy, as one of danger, and which was therefore, as in the Mosaic age, as- 
signed to, or undertaken by, the very chief persons in the army, — and the truly Ori- 
ental want of sentinels and pickets, even in the face of the enemy. This indeed may 
have been noticed on many former occasions ; and to this astonishing neglect of a 
precaution which seems to us so obvious and so simple, may be attributed the facility 
and success of those sudden surprises of which we so often read in the military his- 
tory of those early ages. 

Gideon no sooner heard the dream and its interpretation than he understood and 
accepted the sign. He returned to his own small band, and proceeded to carry into 
immediate execution a remarkable stratagem which had already been suggested to 
him. He divided his three hundred men into three companies. Every man was pro- 
vided with a trumpet in one hand, and in the other a pitcher containing a lighted 
lamp. They were then stationed in silence and darkness at different points on the 
outside of the enemy's camp. Then, on a signal given by Gideon, all the three com- 
panies, at the same instant, blew their trumpets, exposed their lamps, broke the 
pitchers which had concealed them, and then continued shouting, " The sword of 
Jehovah and of Gideon !"* The terrible din and crash which thus suddenly broke in 
upon the stillness of midnight, with the equally sudden blaze of light from three hun- 
dred lamps, which illumined its darkness, struck an instant, panic into the vast host 
of Midian, suggesting to them that the lamp-bearing trumpeters (whose numbers 
must have been greatly magnified in the confused apprehension of men just awaken- 
ed) were but the advanced guard of the Hebrew host whom they were lighting to 
the attack on the camp. They therefore fled in all directions, through the openings 
between the three companies. In their midnight flight, not doubting that the He- 
brews had fallen upon them, they mistook friends for foes, and vast multitudes of 
them perished by each other's swords. The survivers, in their further flight, came 
up with the several parties which had been dismissed by Gideon to their homes, and 
these committed a terrible slaughter among the fugitives. Gideon also sent messen- 
gers desiring the Ephraimites to seize the various fords of the Jordan, between the 
two lakes, and thereby prevent the escape of any of the fugitives eastward, which 
was the direction they would naturally take. In this terrible overthrow no less than 
one hundred and twenty thousand of the various tribes of " the children of the east" 
perished ; and so completely were the Midianites subdued, that from that time they 
were never able " to lift up their heads any more." 

A remnant of fifteen thousand, headed by their emirs, Zebah and Zalmunna, man- 
aged to escape across the river (probably before the Ephraimites had seized the fords), 
and having reached a distance where they deemed themselves safe from further pur- 
suit, they ventured to encamp. But Gideon himself, with his faithful three hundred, 
continued the pursuit even to that distance — even into the land of the tent-dwellers 
— and falling suddenly upon the camp, which lay carelessly secure, the already scared 
Midianites were completely overthrown. The two emirs themselves were taken 
alive and brought before Gideon. He had formed, for those times, the singularly 
generous intention to spare their lives ; but when he gathered, from their own lips, 
that they had created a case of blood-revenge between himself and them, by putting 
to death, near Mount Tabor, his brethren, "■ the sons of his own mother,"! he, as the 
legal avenger of their blood, slew these emirs with his own hand. 

Gideon seems to have been a man eminently qualified for the high and difficult 
station to which he was called. Firm even to sternness, where the exhibition of the 
stronger qualities seemed necessary, and in war " a mighty man of valor," we are 
called upon in his case, more frequently than in any other which has occurred, to 
admire his truly courteous and self-retreating character, and that nice and difficult 
tact — difficult, because spontaneously natural — in the management of men, which is 
a rarer and finer species of judgment, and by which he was intuitively taught to say 

* The hint of this watchword was taken from the interpretation of the Midianitish soldier's dream, "the 
sword of Gideon," to which Gideon, with equal piety and modesty, prefixed, " the sword of Jehovah." 

t The emphasis lies in the probability that his father had children by other wives than Gideon's mother. 
To be her children, therefore, constituted a far dearer tie than to be his father's children in the general 

sense. 



HISTORY OF THE BIBLE. 233 

the properest word, and do the properest deed at the most propei time. This is the 
true secret of his ultimate popularity and influence, which much exceeded that 
enjoyed by any judge before him. Some instances of the qualities which we have 
indicated have already appeared, and others will presently occur. 

The Ephraimites who had guarded the Jordan, having performed all that their 
duty required, hastened to join Gideon in the pursuit of the Midianites. They met 
him on his return, and laid before him the heads of Oreb and Zeeb,* two emirs of 
Midian, whom they had taken and slain. This tribe of Ephraim, which was, after 
that of Judah, the most important in Israel, was exceedingly jealous of its superiority , 
and Avas, therefore, not a little annoyed that an obscure Abiezrite should have under- 
taken so great an enterprise as that now happily completed, without consulting them. 
They now took occasion to remonstrate with him sharply on the subject, but were 
soon pacified by his modest and good-tempered answer. " How little have I done now 
in comparison Avith you," he said. " Is not the gleaning of the grapes of Ephraim 
better than the vintage of Abiezer ? God hath delivered up the princes of Midian, 
Oreb and Zeeb ; and what have I been able to do in comparison with you ?" Gideon 
knew what Solomon taught long after, "A soft answer turneth away wrath." 

When he had crossed the Jordan in pursuit of the fugitives, he was anxious to 
obtain for his small band — " faint, yet pursuing" — refreshments from the town of 
Succoth, which he passed, and afterward from that of Peniel ; but he was in both 
cases refused. The inhabitants seem to have been fearful of bringing upon them- 
selves the vengeance of the Midianites, to whom they had for seven years been sub- 
ject, and against whom they held it to be very unlikely that he would succeed with 
so small a force. They not only refused, but added insult to injury. Instead of 
chastising them on the spot, he coolly told both that he would do so on his return ; 
and he now kept his promise. Coming upon Succoth by surprise, before the sun was 
up, he took the chief persons of Succoth, and, as he had threatened, scourged them 
to death with thorns and briars. Of Peniel he made a still severer example, for he 
beat down the fortress-tower of that city, and put to death the men belonging to it. 

The Israelites, in the warmth of their gratitude, offered to make Gideon their king, 
and to continue the crown to his descendants. This proposal, which clearly shows 
bow unmindful the Israelites had become of the great political principle of the the- 
ocracy with which they were so unwarrantably ready to dispense, was nobly rejected 
by Gideon, who replied to it in the true spirit of the theocracy: "I will not reign 
over you, neither shall my son reign over you ; Jehovah, he shall reign over you." 
But while thus alive to the true political character of the Mosaic institutions, he was 
not equally cognizant of the religious obligations of that system. When he was 
called to his great work at Ophrah, he had been instructed to build an altar on the 
rock on which his offering had been accepted, and himself to offer sacrifices there. 
This probably led him to conclude that it would be right to form a religious estab- 
ment at that spot, for the worship of God by sacrifice. A more perfect acquaintance 
with the principles of the law would have taught him otherwise. However, to this 
object he applied the produce of the golden ear-rings of the Midianites, which, at 
his special request (not unlike that of Aaron, Exod. xxxii. 2), were cheerfully granted 
to him by the army as his share of the spoil. The weight being one thousand seven 
hundred shekels, the gold thus obtained must have been worth upward of fifteen 
thousand dollars of our money ; and the " ephod" which he is described as having 
made with it, probably included not only " the priests' dress," as the word signifies, 
but a regular sacerdotal establishment in his own town, where sacrifices might be 
constantly offered. For this purpose such a sum as he applied to it must have been 
fully requisite. It has been disputed whether Gideon himself officiated as priest, or, 
like Micah. engaged a Levite for that purpose. The latter seems the more likely 
supposition, unless from having been once directed to offer sacrifice, Gideon concluded 
he had a superior claim to discharge that office. 

However well intended this establishment may have been in the first instance, this 
was a most mistaken and dangerous step, resembling, in its principle, the establish- 
ment which the Damtes had formed in the north. It infringed upon the peculiar 
claims of Shiloh, the seat of the Divine Presence ; and the result of these and all 
attempts to form separate establishments affords ample illustration of the design with 

* The names mean crow and wolf. It would seem tnat the chiefs of the Midianites (like the North 
American Indians) took the names of animals, as significant of qualities to which they aspired. 



234 AN ILLUSTRATED 

which the formal worship of God by sacrifice was confined to one particular locality, 
It proved " a snare to Gideon and his family," in worshipping the true God in an 
improper manner. It became popular to " all Israel," who resorted to Ophrah to 
render that worship and service which was due only at the sacred tabernacle ; and, 
with the predisposition to idolatry, it is not wonderful that, free at this place from 
the restraint and supervision which the worship at Shiloh imposed, the service at 
this place soon became associated with idolatrous ideas and objects, until at last it 
degenerated into rank idolatry after the death of Gideon. He survived and ruled 
Israel forty years after his victory over the Midianites, and during all this time the 
tranquillity of Israel appears to have been undisturbed. 



CHAPTER XIV. 

Gideon left no less than seventy sons by his numerous wives, besides one spurious 
son called Abimelech, by a concubine (whom Josephus calls Drumah) who belonged 
to Shechem. A bastard among seventy legitimate sons was not likely to be pleasantly 
circumstanced when his father was dead, and it is not surprising that he soon with- 
drew from among them to his mother's relations at Shechem. They seem to have 
been persons of some consideration in that place. 

After the death of Gideon, the history, without stating the fact, seems to require 
us to suppose that his sons had been invited to take the government, or to share it 
among them; and that they, actuated by the same noble, because disinterested 
regard for the principles of the theocracy which had influenced their father, had 
declined the offer. But Abimelech, " a bold, bad man," was of a different spirit. 
He soon saw the advantage which he might take of the existing posture of affairs. 
Prompted by him, his uncles and other maternal connexions suggested to the chief 
people of Shechem his willingness to undertake the charge which the people gener- 
ally were anxious to see in the hands of a son, or some of the sons, of Gideon. 
They suggested whether it were not much better that one man should reign over 
them, than that they should be subject to all the sons of Gideon, seventy persons in 
number; and if the government of one man was to be desired, who had so strong a 
claim to their preference and attachment as one so closely connected with them as 
Abimelech ? These suggestions had their weight upon the leading men of Shechem, 
particularly the consideration that he was " their brother." They supplied him with 
money out of the treasury of Baal-berith, whose worship seems to have been that to 
which the Israelites were at this time the most inclined. The sum was not large,* 
but it served him to hire a set of unprincipled men, prepared for any undertaking he 
might propose. And, with the usual short-sightedness of wicked men, thinking to 
concentrate in his own person the attachment of the Israelites to the house of Gideon, 
as well as to extinguish that which was likely to be the most active opposition he 
would have to encounter, Abimelech marched his troop to Ophrah, where he put to 
death all his brethren, the sons of Gideon, with the exception of the youngest, named 
Jotham, who managed to escape. This is the first example of a stroke of barbarous 
policy which has since been very common in the history of the East. In the first 
instance it had the effect he intended ; for on his return to Shechem, the people of 
that place assembled and anointed Abimelech king, close to a pillar of stone that 
stood near that town — perhaps the same which Joshua had set up there as a memo- 
rial of the covenant with God. 

When Jotham was made acquainted with this, he repaired secretly to the neigh- 
borhood of Shechem ; and, taking advantage of some festival which brought the 
inhabitants together outside the town, he appeared suddenly on a cliff overlooking 

* Seventy shekels of silver, about equal to forty dollars of our money. But proper allowance must be 
made for a great difference in the real value of money, although the precise amount of that difference can 
not be stated. 

+ Gaza, a principal city of the Philistines, given to Judah by Joshua, Josh. xv. 47, Judg. i. 18 : it lay about 
sixty miles southwest of Jerusalem, three miles from the Mediterranean sea, and near to the confines of 
Egypt, Gen. x. 19. Gaza is famous for some of the exploits and the death of Samson, while in possession of 
the Philistines, Judg. xvi. 1-21. Being a border town, its changes were many in the course of ages. Alex- 
ander the Great made it desolate, as predicted ; but it was rebuilt nearer to the sea ; and in its vicinity, the 
othiopian noblemen was baptized by Philip, Acts viii. 26. Gaza as a sea-port, has been called the " Key 
of Syria :" it is now called Rassa. 



HISTORY OF THE BIBLE. 



235 




J 



236 AN ILLUSTRATED 

I he valley in which they were assembled, and, in a loud voice, called their attention 
lo his words. He then delivered that earliest and very fine parable which represents 
I he trees as making choice of a king: The olive refused to leave its oil, the fig-tree 
its sweetness, and the vine-tree its wine, to reign over the trees (thus intimating the 
refusal of Gideon's sons) ; but the upstart bramble (representing Abimelech) accepts, 
with great dignity, the offered honor, and even proposes the conditions of its accept- 
ance. These are exquisitely satirical, both in their terms and in their application ; — 
" If ye truly intend to anoint me king over you, come, take shelter under my shadow ; 
and if not, let fire come out of the bramble and devour the cedars of Lebanon." 
That they might be at no loss to understand his meaning, Jotham gave the obvious 
" moral," in which he included a bitter rebuke of the ingratitude of the people to 
their deliverer, all whose sons, save himself, they had slain ; together with an inti- 
mation, which proved prophetic, of the probable result. He then fled with all haste, 
in fear of Abimelech; and ultimately settled beyond his reach, at Beer, in the tribe of 
Benjamin. 

Abimelech reigned three years in Shechem, during which he so disgusted the men 
by whom he had been raised to that bad eminence on which he stood, that they ex- 
pelled him from their city. In return, he, with the aid of the desperate fellows who 
remained with him, did his utmost to distress the inhabitants, so that at the season 
of vintage they were afraid to go out into their vineyards to collect their fruits. 
Hearing of these transactions, one Gaal went over to Shechem with his armed fol- 
lowers and kinsmen, to see how they might be turned, to his advantage. We know 
riot precisely who this person was, or whence he came ; but there are circumstances 
in the original narrative which would suggest that he was a Canaanite, descended 
from the former rulers of Shechem, and that his people also were a remnant of the 
original Shechemites. He came so opportunely, that the people very gladly accepted 
his protection during the vintage. In the feats which followed the joyful labors of 
that season, Gaal, who seems to have been a cowardly, boasting fellow, spoke con- 
temptuously of Abimelech, and talked largely of what he could and would do, if 
authority were vested in him. This was heard with much indignation by Zebul, one 
of the principal magistrates of the city, who lost no time in secretly sending to 
apprize Abimelech how matters stood, and advised him to show himself suddenly 
before the city, when he would undertake to induce Gaal to march out against him. 
Accordingly, one morning, when Zebul and other principal persons were with Gaal at 
the gate of the city, armed men were seen descending the hills. Zebul amused Gaal 
till they came nearer, and then, by reminding him of his recent boastings, compelled 
him to draw out his men to repel the advance of Abimelech. They met, and no 
sooner did Gaal see a few of his men fall, than, with the rest, he fled hastily into the 
city. Zebul availed himself of this palpable exhibition of impotence, if not cow- 
ardice, to induce the people* of Shechem to expel Gaal and his troop from the town. 
Abimelech, who was staying at Arumah, a place not far off, was informed of this the 
next morning, as well as" that the inhabitants, although no longer guarded by Gaal, 
went out daily to the labors of the field. He therefore laid ambushes in the neigh- 
borhood ; and when the men were come forth to their work in the vineyards, two of 
the ambushed parties rose to destroy them, while a third hastened to the gates to 
prevent their return to the town. The city itself was then taken, and Abimelech 
caused all the buildings to be destroyed, and the ground to be strewn with salt, as a 
symbol of the desolation to which his intention consigned it. The fortress, however, 
still remained, and a thousand men Were in it. But they, fancying that it was not 
tenable, withdrew to " the strong-hold of the temple of Baal-berith," which had the 
advantage of standing in a more elevated and commanding position. This, it will be 
noted, is the first temple which we read of in scripture. On perceiving this, Abime- 
lech cut down the bough of a tree with his battle-axe, and bore it upon his shoulder, 
directing all his men to do the same. The wood was deposited against the entrance 
and walls of the strong-hold, and, when kindled, made a tremendous fire, in which 
the building and the thousand men it contained were destroyed. 

To follow up this victory, Abimelech marched against Thebez, another revolted 
town. As before, he took the town itself with little difficulty, but all the people had 
shut themselves up in the tower or fortress, which offered a more serious obstacle. 
However, Abimelech advanced to the door with the intention of burning it down, 
when a woman threw a large stone from the battlements above. It fell upon him, 



HISTORY OF THE BIBLE. 237 

and broke his scull ; and mindful, even in that bitter moment, of that principle of 
military honor which counts death from a woman's hands disgraceful, he hastily 
called "to his armor-bearer to thrust him through with his sword, that it might not 
be said a woman slew him. But the disgrace which he desired to avoid attached 
for ever to his name ; for it was always remembered to his dishonor that a woman 
slew him. 

After Abimelech, Tola, of the tribe of Issachar, but dwelling in Mount Ephraim, 
governed the people for twenty-three years. 

He was succeeded by Jair, a Gileadite (of eastern Manasseh), who judged Israel 
twenty-two years. His opulence is indicated by his being the owner of thirty vil- 
lages, which collectively bore the name of Havoth-Jair (Jair's villages), and that he 
had thirty sons, all of whom he could afford to mount on young asses. In those days 
horses and mules were not in use among the Hebrews. Their place was not 
unworthily substituted by the fine breed of asses which the country afforded ; and to 
possess as many as thirty of these, young and vigorous, and fit for the saddle (implying 
the possession of many more, older and of inferior condition), was no questionable 
sign of wealth. 

As the administration of these two judges was peaceable, the notice of them is 
confined to a few lines ; the chief design of the sacred historian being to record the 
calamities which the Israelites drew upon themselves by their apostacies to the 
idolatries of the surrounding nations, and their providential deliverances upon their 
repentance and return to their God and king. After the calm of these administrations, 
they multiplied their idolatries ; and in punishment for this, they were brought under a 
servitude to the Ammonites, which continued for eighteen years, and was particularly 
severe upon the tribes beyond Jordan, although the southern and central tribes on this 
side the river — Judah, Benjamin, and Ephraim — were also subdued. 

Corrected by calamity, the Israelites put away their idols, and cried to God for 
pardon and deliverance. In reply to their suit, they were reminded of the deliver- 
ances which they had already experienced, notwithstanding which they had repeatedly 
turned to serve other gods. Their prayer was therefore refused, and they were told, 
" Go and cry to the gods that ye have chosen ; let them deliver you in the time of 
your tribulation." Their reply to this was very proper : " We have sinned: do thou 
to us whatever seemeth good unto thee; only deliver us, we pray thee, this time." 
And forthwith they rooted out the remains of idolatry from among them, and wor- 
shipped Jehovah with such singleness and zeal that "his soul was grieved for the 
misery of Israel." 

There was a man called Jephthah, who was, like Abimelech, the spurious son of 
a man who had a large family of legitimate children. When the father died, the 
other sons expelled Jephthah from among them, saying, " Thou shalt not inherit in 
our father's house, for thou art the son of a strange woman." As this last phrase 
generally denotes a foreigner, or one not of Israel, this treatment, although very 
harsh, was less unjust, under the peculiar circumstances of the Hebrew constitution, 
than might at the first view appear ; for it was a strong point of r he Mosaic policy 
to discourage all connexion with foreigners (necessarily idolaters) ; and nothing was 
better calculated to this end, for a people like the Hebrews, than the disqualification 
of the progeny of such connexions from receiving a share in the inheritance. 

On this Jephthah withdrew into " the land of Tob," toward the borders of the des- 
ert : and as he had before this found opportunities of establishing a character for spirit 
and courage, he was soon joined by a number of destitute and idle young men, who 
were led by inclination, or more imperative inducements, to prefer the free life he led 
to the sober habits which a settling community requires. Besides, from pastoral so- 
cieties, such as those beyond Jordan, the step into the free life of the desert is much 
shorter than it would be among a more agricultural people. It is really useless to at- 
tempt to consider Jephthah's troop otherwise than as a set of daring, careless fellows, 
acting as men do at the present day act in the east under similar circumstances, and 
similarly brought together. Being without any other means of subsistence, they un- 
questionably lived by a sort of robbery, as we should call it now, examples of which 
are found in all rude states of society, and to which, in such states of society, no one 
dreams of attaching disgrace. They lived doubtless by raids, or plundering excur- 
sions, into the neighboring small states, driving off the cattle, and taking whatever 
came to their hands ; and we may from analogy conclude that they waylaid and levied 



238 AN ILLUSTRATED 

black-mail upon caravans, when composed of parties which they had no reason to 
treat with favor. Their point of honor probably was, to abstain from any acts against 
/heir own countrymen ; and this exception existing, the body of the Israelites must 
have regarded the performances of Jephthah and his troop with favor, especially if, 
as is likely, they were thorns in the sides of the Ammonites, and took pleasure to an- 
noy, in their own quarters, the enemies of Israel. However this may be, the courage 
and conduct of Jephthah became so well known by his successful enterprises, that 
when, after their repentance, the tribes beyond Jordan determined to make a stand 
against the Ammonites, but felt the want of a leader, they agreed that there was no 
known person so fit as Jephthah to lead them to battle. The chiefs of Gilead, his 
native district, therefore went in person to the land of Tob, to solicit this already cel- 
ebrated person to undertake the conduct of the expedition. They were rather harshly 
received. " Did ye not hate me," said the hero, " and expel me from my father's 
house ? and why do ye come to me now, when ye are in distress ?" They, however, 
continued to press him, and intimated that, as had been usual in such cases, the gov- 
ernment of, at least, the land of Gilead, would be the reward of his success. This 
was very agreeable to Jephthah, who forthwith accompanied them to Mizpeh, where 
this agreement was solemnly ratified, and all things necessary for conducting the war 
were regulated. 

By the time Jephthah had organized his forces in Mizpeh, the Ammonites, taking 
alarm, had assembled a numerous army in Gilead. Although, from his previous hab- 
its of life, we should hardly have expected it from him, we find the Hebrew general 
commencing the war with much more than usual attention to those formalities which 
are judged necessary to render the grounds of quarrel manifest. He sent ambassa- 
dors to the king of the Ammonites, requiring to know why he had come to fight 
against the Hebrews in their own land. The king, in reply, alleged that he came to 
recover the land taken from his ancestors by the Israelites, on their way from Egypt, 
and of which he, therefore, required peaceable restitution. Jephthah in his reply 
gave a fair and clear recital of the whole transaction which had put these lands into 
the possession of the Hebrews, and he refused to surrender ihem on the following 
grounds: 1. He denied that the Ammonites had any existing title to the lands, for 
they had been driven out of these lands by the Amorites before the Hebrews appeared; 
and that they (the Hebrews) in overcoming and driving out the Amorites, without 
any assistance from, or friendly understanding with, the Ammonites, became entitled 
to the, territory which the conquered people occupied ; 2, that the title of the Is- 
raelites was confirmed by a prescription of above three hundred years, during which 
none of Ammon or of Moab had ever reclaimed these lands; and,— 3, as an argu- 
menturn ad ho mine m, he alleged that the God of Israel was as well entitled to grant 
his people the lands which they held as was their own god Chemosh, according to 
their opinion, to grant to the Ammonites the lands which they now occupied. This 
admirable and well-reasoned statement concluded with an appeal to Heaven to decide 
the justice of the cause by the event of the battle which was now inevitable. 

The result was such as might be expected. Jephthah defeated the Ammonites 
with great slaughter, and reduced the nation to subjection. 

But not joy to exalt and gladden his heart, but a bitter grief to rend it deeply, 
awaited the victor on his return to Mizpeh. Feeling, perhaps, that he had not, like 
former deliverers, been expressly and publicly called and appointed by God to the 
work he had undertaken, he had sought to propitiate Heaven by a vow, that if al- 
lowed to return to his home in peace, whatsoever first came forth to meet him should 
be offered as a burnt-offering to Jehovah. 

Jephthah had no child, save one daughter, a virgin, beautiful and young. And she, 
when the news came of his great victory, and of his return in triumph and peace, 
went forth at the head of her fair companions to meet her glorious father, dancing 
joyously to their timbrels as he drew nigh. Here, then, was the object of his vow — 
his cherished daughter— the only object in the world which could call forth those 
kindly sympathies and tendernesses which lurk deep within even those natures which 
have been the most scarred and roughened in the storms of life. The desolated father 
rent his clothes, crying, " Alas! my daughter, thou hast brought me low indeed ! . . . 
fori have opened my mouth to Jehovah and I can not reverse it." Then, understand- 
ing the nature of his vow, that noble maiden, mindful-only that Israel was delivered, 
and impressed with the solemn obligation which that vow imposed, sought not to 



HISTORY OF THE BIBLE. 



239 







The Victor greeted. 

turn her father from his purpose, or en- 
couraged him to seek those evasions which 
others have since discovered for him. 
With unexampled magnanimity she cried, 
" My father, if thou hasr opened thy mouth 
to Jehovah, do with me according to that 
-vhich thou hast spoken for as much as 
Jehovah hath taken vengeance for thee 
noon mine enemies, upon the Ammonites." 
All she desired was that she might be al- 
lowed for two months to wander among 
the mountains, with her companions, to 
bewail that it was not her lot to be a briae 
and mother in Israel. At the end of that 
time Jephihah " did with her according 
to his vow." 

It is much to be regretted that the re- 
luctance of the sacred writer to express in 
plain terms the dreadful immolation which 
we believe to be thus indicated, has left 
the whole matter open as a subject of dis- 
pute. The early Jewish and Christian 
writers (including Josephus) made no 
question that Jephthah, under a most mis- 
taken notion of duty, did, after the manner 
of the heathen, really offer his daughter 
in sacrifice ; but the ingenuity of modern 
criticism has discovered the alternative 
that she was not immolated on the altar, 
but was devoted to perpetual virginity in 
the service of the tabernacle. It must be 
confessed that the subject is one of such 
difficulty, as to render it hard to reach a 
positive" conclusion. But on anxiously con- 
sidering the question, we are sorry to feel 
constrained to adhere to the harsher al- 
ternative. 




S* 



240 AN ILLUSTRATED 

There was no institution among the Jews under which practical effect could be 
given to the alternative which modern interpretation has provided ; and even had not 
this been the case, there was, at the time that this devotement to the tabernacle must 
have taken place, no access to the tabernacle from the east ; for Jephthah was about 
that time waging a bitter war with the tribe of Ephraim, in whose territory, at Shi- 
loh, the ark was situated. This posture of affairs would preclude him from receiving 
from the priests those instructions and remonstrances which would have prevented 
that piteous immolation which he deemed his vow to require. We are persuaded 
that the more thoroughly any one makes himself acquainted with the spirit of the 
time, the state of religion, the nature of the ideas which then prevailed, the peculi- 
arities of the ecclesiastical polity among the Hebrews, and the character of Jephthah 
himself, — the more strong will be his conviction that the infatuated hero really did 
offer his daughter in sacrifice, and the greater will the difficulty seem of providing 
any other alternative. The opinion of the Jews themselves is also entitled to some 
weight ; and at a time when they abhorred the idea of human sacrifices, they not 
only state it as an unquestionable fact that this sacrifice did take place, but ascribe 
the deposition of the line of Eleazer from the high-priesthood, and the substitution 
of that of Ithamar, to the circumstance that the existing pontiff did not take meas- 
ures to prevent this stain upon the annals of Israel. 

We must consider how long the minds of the Israelites had been saturated with 
notions imbibed from the surrounding heathen, which implies the neglect, and conse- 
quent ignorance, of the divine law ; and that among those ideas and practices that of 
the superior efficacy of human sacrifices occupied a prominent place. We may also 
reflect that a rough military adventurer, like Jephthah, had been even more than 
usually exposed to contaminating influences : such persons are also usually found to 
be superstitious, and are seldom capable of apprehending more than certain broad and 
hard features of such higher matters as are presented to their notice. Jephthah knew 
that human victims were generally regarded as in a peculiar degree acceptable to the 
gods; and as historical facts are in general more familiarly known than dogmas, it 
was probably unknown to him that human sacrifices were abhorrent to Jehovah, while 
he was certain to know that Abraham had been expressly commanded by God him- 
self to offer his beloved Isaac upon the altar; and although the completion of this 
act was prevented, it would be remembered that the patriarch obtained high praise 
because he had not withheld even his only and well-loved son from God. That Jeph- 
thah made such a vow at all, corroborates the view we take of his character. It was 
superstitious ; and it implies his imperfect knowledge of the law, which would have 
apprized him of various alternatives which would render the fulfilment of his vow 
incompatible with obedience to the law. But to such a mind the literal accomplish- 
ment of a vow — whatever its purport — will appear the first of duties; and in the ful- 
filment of such a vow as this, it would seem that the greater his own anguish, the 
more deeply the iron entered into his own soul, the more meritorious, and the more 
acceptable to God, the act of the offerer was deemed. 

The virgins of Israel instituted an anniversary commemoration of four days, which 
they spent in celebrating the praises and bewailing the fate of Jephthah's daughter. 

The misunderstanding with Ephraim, to which we have incidentally alluded, was 
similar to that which the tact of Gideon had averted on a former occasion. That 
haughty and overbearing tribe had been called to the war in the first instance, but re- 
fused to take part in the enterprise : but when that enterprise proved successful, they 
were astonished and mortified that Israel had been delivered by the Gileadites with- 
out their assistance. They then assembled tumultously, and with many contempt- 
uous and abusive expressions toward the Gileadites in general, and toward Jephthah 
in particular, they threatened to burn his house over his head, because he had not 
called them to the last decisive action. The conqueror stated the matter as it actu- 
ally happened ; for his rough nature would not permit him to smooth down theii 
ruffled plumes, as Gideon had done on a similar occasion. And then, finding that they 
were still bent on mischief, he called out the Gileadites, who were highly exasperated 
at the reflections which had been cast upon them as " fugitives of Ephraim," — " a 
base breed between Ephraim and Manasseh." A battle took place, in which the 
Ephraimites were signally defeated. They had crossed over to the eastern side of the 
r ordan, and, after the victory, the Gileadites hastened to seize the fords of that river, 
lu intercept those of the fugitives who attempted to return to their homes. But as 



HISTORY OF THE BIBLE. 241 

Israelites of all the tribes were constantly passing the river, a test was necessary to 
distinguish the Ephraimites from the others. It is remarkable that the test chosen 
was that of pronunciation. When any man approached to cross the river, he was 
asked, "Art thou an Ephraimite?" If he answered " No," they said, " Then, say 
■SAibboleth"' (water-brooks) ; but if he were really an Ephraimite, he could not pro- 
nounce the sh, but gave the word as " Sibboleth ;" and was slain on the spot. This 
incident is curious, as showing that lingual differences had already arisen by which 
particular tribes could be distinguished. In like manner a Galilean was, in the time 
of Christ, known at Jerusalem by his speech. 

In this disastrous affair the loss of the Ephraimites amounted to forty-two thousand 
men. Such a success could be no matter of triumph'to the unhappy Jephthah. His 
troubled life was not long protracted. He died after he had judged Israel six years. 
B. C 1247. 

After Jephthah follow the names of three judges, the silence of the record concern- 
ing whose actions may be understood to indicate a period of tranquillity and ease. 
These were Ibzan, of Bethlehem in Ephraim, for seven years ; Elon, a Zebulonite, 
for ten years ; and Abdon, an Ephraimite, for eight years. Under the repose of these 
administrations, however, the Hebrews again insensibly relapsed into idolatry. For 
this they were brought under a rigorous servitude to their western foes, the Philis- 
tines, which (in its full rigor) lasted for forty years. This people had so recruited 
their strength since the days of Shamgar, that they now take a very conspicuous place 
in the Hebrew history, forming by far the most powerful and inveterate enemies the 
Israelites had yet encountered. They continued much longer than any other power 
had done to wield the weapon by which the iniquities of Israel were chastised; fox- 
it was not until the time of David that the deliverance was completed. 

When we read of the corrupt state of the nation at large, it would be a grievous 
error to infer that all had departed from God. There are various intimations that, 
in the worst times, not a few families were to be found religious and well regulated, 
and which maintained among themselves the faith of the one only God, and followed 
with exactitude all the requirements of the law. Thus, at a later day, when the 
prophet deemed that he was himself the only one by whom Jehovah was acknowl- 
edged, God himself knew that there were in Israel seven thousand persons whose 
knees had not been bowed to Baal. (1 Kings, xix. 18.) But although these were the 
salt of Israel, they could not preserve the mass from such putrefaction as required 
that it should be cast forth and trodden under foot. 

And now, about the same time that the Israelites were cast forth to be trodden 
under foot by the Philistines, it pleased their offended King, while with the one hand 
he punished his revolted subjects, to provide with the other for the beginnings of 
their deliverance at a future day. For about that time the angel of Jehovah appeared 
to the Avife of Manoah, a Danite, who had been barren, and promised her a son, who 
was to be a Nazarite (a person consecrated to God) from the womb, and that in time 
be should begin to deliver Israel from the yoke of the Philistines. 

Accordingly, the woman gave birth in due season to a son, on whom the name of 
Samson was bestowed. As the child grew, it became manifest that the most extra- 
ordinary bodily powers had been given to him : while, to prevent undue exaltation 
of spirit from the consciousness of superior powers, it was known to him that his 
gifts had no necessary depeudance on the physical complication of his thews and 
sinews, but on his condition as a Nazarite, and on the unshorn hair which formed 
the sign and symbol of that condition. 

It is from the twentieth year of his age, which was also the twentieth of the 
bondage to the Philistines, that we are to date the commencement of Samson's vin- 
dictive administration. He proved to be a man of ungovernable passions ; but, 
through the influence of his destiny to begin the deliverance of Israel, it was sc 
ordered that even his worst passions, and even the sorrows and calamities which 
these passions wrought upon himself, were made the instruments of distress and ruin 
to the Philistines. 

The fact that the territory occupied by the tribe of Dan, to which Samson belonged, 
immediately adjoined the country of the Philistines, in consequence of which he be- 
came well acquainted with that people, ministered occasion for most of his opera- 
tions against them. And first — iu the Philistine town of Timnath, Samson had seen 
a young Avoman with whom he was so well pleased that he resolved to obtain liei 

ie 



242 AN ILLUSTRATED 

for his wife.. Rut as such matters were always adjusted between the parents of the 
respective parties, he went home and desired his father and mother to secure this 
woman for him. His parents would much have preferred that his choice had fallen 
on one of the daughters of his own people; but, seeing his determination was fixed, 
they yielded, and went back with him to Timnath. It was on this journey that 
Samson gave the first recorded indication of the prodigious strength with which he 
was endowed, by slaying, without any weapon in his hands, a young and fierce lion 
by which he was assailed. 

At Timnath the proposals of his parents were favorably received by the parents 
of the damsel Samson sought in marriage. It was necessary, by the customs of the 
time and country, that at least a month should pass between such a proposal and the 
celebration of the marriage. At the expiration of this time, Samson, again accom- 
panied by his parents, went down to Timnath to claim his bride. On the way he 
turned aside to see what had become of the carcass of the lion he had slain on the 
former journey. In that climate the carcasses of animals left dead upon the ground 
are speedily* devoured by jackals and vultures, and other beasts and birds which feed 
on carrion. Even insects contribute largely to this service. Accordingly, Samson 
found only the clean skeleton of the lion, partially covered with the undevoured hide. 
In the cavity thus formed a swarm of bees had lodged and deposited their honey. At 
wedding-feasts it was at that time usual for the young men then assembled together 
to amuse themselves by proposing riddles — those who were unable to solve the rid- 
dle incurring a forfeiture to him by whom it was proposed, who himself was liable 
to a similar forfeiture if his riddle were found out. The adventure with the lion 
.suggested to Samson the riddle which he proposed — " Out of the eater came forth 
food, and out of the fierce came forth sweetness." For three days they vainly tried 
to discover the meaning of this riddle; and at last, rather than incur the heavy for- 
feiture of " thirty shirts and thirty suits of raiment," they applied to the bride, and 
threatened destruction to her family if she did not extract from her husband the re- 
quired solution, and make it known to them. He was very unwilling to tell her, 
declaring that even his father and mother were ignorant of it. But she put in prac- 
tice all the little arts by which women have ever carried their points with men usu- 
ally weak — as Samson was, with all his corporal strength — and by her tears, and 
reproaches of his want of love and confidence, she so wearied him that he at length 
gave her the information she desired. The guests were consequently enabled, within 
the given time, to answer — " What is sweeter than honey ? What is fiercer than a 
lion?" But Samson was well convinced that the wit of man could never have dis- 
coveied the true solution withoui a knowledge of the circumstances, which they could 
only have obtained by tampering with his wife. He exclaimed indignantly — " If ye 
had not ploughed with my heifer, ye had not found out my riddle!" He did not, 
however, as he might have done, refuse the payment of the forfeiture he had thus 
unexpectedly incurred ; but to obtain it he went and slew thirty of the Philistines 
near Ascalon, and gave their raiment to the persons who had expounded his riddle. 
He then returned to his own home, Avithout again seeing his wife, with whose con- 
duct he was deeply disgusted. 

But after some lime his resentment subsided, and he went down to Timnath to 
revisit his wife, with a present of a kid. But he found that in the mean time she 
had been given in marriage to a man among the Philistines, who in former times had 
been his most dear and familiar friend, and whom, in that character, he had chosen 
to act as his paranymph, or brideman, at the wedding. The incensed hero rejected 
with indignation the offer of the father to give him his youngest daughter in lieu of 
the woman he had married ; and regarding, probably, the treatment he had received 
as in some degree resulting from the insolence of superiority, and from the contempt 
in which the Philistines held the people they had so long held in subjection, he con- 
sidered himself justified in avenging his own injuries upon the Philistine nation, as 
part and parcel of the wrongs his nation suffered. This mode of taking his revenge 
//as no less remarkable than effective. He obtained three hundred jackals, and tying 
them together, with a firebrand between their tails, let them loose. The affrighted 
animals, being so bound as to be obliged to run side by side, hastened for shelter to 
the fields of standing and ripened corn, which, at that dry season, when the corn was 
ripe, was easily kindled into a blaze. As the tortured jackals took different directions, 
the conflagration was very extensive; nor was it confined to the standing corn, but 



HISTORY OF THE BIBLE. 243 

wrought much damage among the olive-grounds and vineyards, and consumed the 
^ora which had been cut down and heaped for the thrashing-floor. 

When the Philistines understood the immediate cause of this act of hostility on the 
part of Samson, they went and burned his wife and her father's house with fire ; thus 
punishing ihem for that breach of faith to which they were first led by the fear cf 
this very punishment. If this act was intended to appease Samson, it had not that 
effect; for it did not prevent him from taking an opportunity which offered of dis- 
comfiting, with much slaughter, a considerable number of men belonging to that 
nation. He then withdrew to a strong rock called Etam, in the tribe of Judah. To 
that place he was pursued by a large body of Philistines, whose presence occasioned 
great alarm to the Judaites. But when they understood that Samson individually 
was the sole object of this incursion, they most shamefully undertook of themselves 
to deliver him up to his enemies. Accordingly, three thousand of them w r ent up to 
him, feeling assured that he w r ould not act against his own people. They told him 
they w T ere come to bind him, and to put him into the hands of the Philistines. It 
strikingly illustrates the opinion Samson had of his own countrymen — an opinion 
which tlie circumstances justified — that before he consented to be bound, he obliged 
them to swear that they would nut kill him themselves. He then allowed them to bind 
him securely with two' new ropes, and to take him down to the Philistines. When 
he was led to their camp they raised a triumphant shout against him. As he heard 
that shout, " the Spirit of Jehovah came mightily upon him ;" he burst his strong 
bands asunder as easily as if they had been tow burnt wi;h fire, and seizing the jaw- 
bone of an ass which lay at hand, he flew upon the Philistines, and, with no other 
weapon, routed the whole thousands which had come against him, slaying many of 
their number. They only lived who fled. As Milton makes the hero observe — 

''Had Judah that dayjoin'd, or one whole tribe, 
They had by this possess'd the towers of Gath, 
And lorded over them whom now they serve ; 
But what more oft, in nations grown corrupt, 
And by their vices brought to servitude, 
Than to love bondage more than liberty, 
Bondage with ease than strenuous liberty ; 
And to despise, or envy, or suspect, 
Whom God hath of his special favor raised 
As their deli"erer ? If he aught begin, 
How frequent to desert hirn. and at last 
To heap ingratitude on worthiest deeds." — Samson Agonistes. 

Proudly confident in his strength, Samson was not deterred from going again among 
the Philistines, as soon as a motive occurred in the indulgence of that blind passion 
which had already brought him into much trouble, and which was destined to be his 
ruin. He went to Gaza, to visit a harlot of that place. His arrival was soon known, 
and although this was a different state from that which had been the scene of his 
former exploits, the authorities of the place were too sensible of the importance of 
destroying this implacable enemy of their nation, to neglect the advantage which his 
folly had placed in their hands. The city gates were closed to prevent his escape; 
and a strong guard was placed there to surprise and kill him in the morning. Sam- 
son, however, anticipated their plan; and, rising at midnight, he went boldly to the 
gate, forced it from its place, and, by way of bravado, carried it off entire, posts, bars, 
and all, to the top of a hill on the way to Hebron. The guards were too much 
astonished and terrified to molest or pursue him. 

After this Samson did not again venture into the territory of the Philistines, but 
sought at home the indulgence of those blinding passions wnich make the strongest 
weak. " He loved a woman in the vale of Serek," so celebrated for its vines. Her 
name was Delilah, and she was probably of Israel, although Josephus, to save^the 
credit of his countrywomen, makes her a "Philistine. The Philistines themselves took 
an anxious interest in all the movements of Samson, and were soon acquainted with 
this new besotment, of which they prepared to take advantage. A deputation, con- 
sisting of a principal person from each of the five Philistine states, went up the valley 
to the place w T here he was. And now, we observe, it was not their object to get 
possession of his person while he retained all his strength, but to ascertain how that 
strength might be taken from him. They w T ere well persuaded that a strengih so 
greatly exceeding all they knew or had ever heard of, and to which that possessed 
bv the few descendants of" Anak who lived among them could not for an instant be 



214 AN ILLUSTRATED 

compared, must be supernatural — the result of some condition which miglit be neu- 
tralized, or of some charm which might be broken. They therefore offered Delilah 
the heavy bribe of eleven hundred shekels of silver from each of their number 
(amounting altogether to 687/.) to discover the secret of his great strength, and to 
betray him into their hands, that they might bind and afflict him. Samson amused 
her by telling her of certain processes whereby the weakness of other men would be 
brought upon him; but each time the imposition was detected, by her putting the 
process to the proof. Then she continued to worry him by such trile but always 
effective reproaches as, "How canst thou say 'I love thee,' when thy heart is not 
with me ? for thou hast deceived me these three times, and hast not told me wherein 
thy great strength lieth." Thus day by day she pressed him and urged him, until 
"his soul was vexed unto death," and at last he told the whole truth to her — that 
he was a Mazarite from his birth, and that if he left that state by cutting off his hair, 
which had never yet been shorn or shaven, his extraordinary strength would depart 
from him. Delilah saw by hrs earnestness that he had this time told her the truth. 
Accordingly, she sent for a man, who, while the hero slept with his head upon her 
lap, shaved off the luxuriant tresses of his hair. His strength departed from him : but 
he knew it not; and when aroused from his sleep by the approach of the Philistines 
to seize him, he thought to put forth his wonted power and destroy them all; but his 
listless arms refused to render him their wonted service, and he knew, too late, that 
"Jehovah had departed from him." 

The Philistines took and bound him ; and, to complete his disablement, put out 
both his eyes— a mode of rendering a public enemy or offender incapable of further 
offence, of which this is the first historical instance, but which has ever since been 
much resorted to in the kingdoms of the East.* They then took him down to Gath, 
and binding him with fetters of brass, employed him to grind in the prison-house. 

Nothing could more clearly than this deprivation evince the miraculous nature of 
the superhuman strength with which Samson had been for special purposes invested. 
Samson himself had known this before; but now, weak, blind, bound, " disgloritied," 
and degraded to a woman's service,! he had occasion and leisure to feel it ; and in his 
"prison-house" he probably learned more of himself than he had known in all his 
previous life. Nor was this knowledge unprofitable. He felt that although he had 
begun to deliver Israel, this employment of the gifts confided to him had rather been 
the incidental effect of his own insensate passions, than the result of those stern and 
steady purposes which became one who had so solemnly been set apart, even before 
his birth, to the salvation of his country. Such thoughts as these brought repentance 
to his soul; and as by this repentance his condition of Nazariieship was in some sort 
renewed, it pleased (rod that, along with the growth of his hair, his strength should 
gradually return to him. 

Fatally for the Philistines, they took the view that, since the strength of Samson 
had been the gift of the God of Israel, their triumph over him evinced that (heir own 
god, Dagon, was more powerful than Jehovah. This raised the matter from being a 
case between Samson and the Philistines, to one between Jehovah and Dagon; and it 
thus became necessary that the divine honor should be vindicated. An occasion for 
this was soon offered under aggravated circumstances. 

The Philistines held a feast to Dagon, their god, who, as they supposed, had de- 
livered their enemy into their hands. In the height of their festivity they thought 
of ordering Samson himself to be produced, that the people might feed their eyes 
with the sight of the degraded condition of one who had not long since been their 
dread. The assembled multitude greeted his appearance with shouts of triumph, 
and praised their god who had reduced " the destroyer of their country" to be their 
bond-slave. After having been for some time exposed to their mockeries and insults, 
the blind hero desired the lad who led and held him by the hand, to let him rest 
himself against the pillars which sustained the chief weight of the roof of the tem- 
ple, upon which no less than three thousand persons had assembled to view the spec- 
tacle, and celebrate Dagon's sacrifices. Thus placed, damson breathed the prayer — 

* This barbarous infliction is, however, now— under the operation of those humanizing influences which 
are insensibly pervading the East — in the course of being discontinued. It was formerly more common in 
Persia than in any other country ; but it became comparatively rare under the late king ; and we believo 
ttiat no instance has yet occurred in which the present monarch has resorted to it. 

t Grinding is almost invariably performed by women in the E;ist. 



HISTORY OF THE BIBLE 



245 




24G AN ILLUSTRATED 

4< Lord Jehovah, remember me, I pray thee, and strengthen me, I pray thee, onlv 
this once, God, that I may at once be avenged of the Philistines for my two eyes !" 
Saying this, he grasped the pillars with his mighty arms, and crying, " Let me die 
with the Philistines !" he bowed himself with such prodigious force that the pillars 
gave way, and then the roof fell in, destroying with one tremendous crash all who 
were above it and below it. Thus ihose whom Samson slew at his death were more 
in number than those he slew in his life. 

" It is remarkable that the exploits of Samson against the Philistines were per- 
formed singly, and without any co-operation from his countrymen to vindicate their 
liberties : whether it was that the arm of the Lord might be the more visibly revealed 
in him, or that his countrymen were too much depressed by the severity of iheir ser- 
vitude to be animated by his example. They seem also to have feared him almost 
as much as they did the Philistines. Else why should three thousand armed men 
of Judah have gone to persuade him to surrender himself to the Philistines, Avhen, 
with such a leader, ihey might naturally expect to have been invincible ? or why, 
when he destroyed [routed?] a thousand Philistines with so simplea weapon, did he 
not join in pursuit of the rest ? So true was the prediction of the angel to his mother, 
that he should only begin to deliver Israel."* 

It scarcely appears that Samson exercised any authority in the tribes ; but to carry 
on the hi*torical time, he is counted as one of the judges, and his administration is 
computed at. forty years, ending by his death, in the year 1222 B. C. 



CHAPTER XV. 

Samson was the last of the military heroes stirred up to deliver Israel from its 
oppressors. The two that followed, Eli and Samuel, were men of peace — the one a 
priest, and the other a Levite. 

In the absence of a person specially called and appointed to deliver and judge the 
people, the civil government, by the principles of the theocracy, devolved on the 
high-priest, as the vizier of the great king, having access to his presence, and being 
the interpreter of his will. It is not easy to see that Samson exercised the civil 
government over any of the tribes. And although, therefore, in order lo carry on 
the succession of times, it is convenient to say that at his death ihe government 
devolved on the high-priest, yet, in fact, there is little reason to question that the 
high-priest exercised as much authority before as after. But, in such times as these, 
that authority was but small, and chiefly, as it would appear, judicial, particularly in 
adjusting disputes between persons of different tribes. The heads of the several 
tribes seem to have considered themselves fully competent to manage their internal 
affairs; and their divided allegiance to Jehovah involved the political evil, that the 
authority of the general government was proportionably weakened, and the cohesion 
of the tribes in the same degree relaxed. Subject to this preliminary observaiion, 
the high-priest may, for historical convenience, be considered the successor of Samson. 

It is remarkable that functionaries so important, in the theory of the Hebrew con- 
stitution, as the high-priests, are scarcely noticed in the history of the Judges. From 
Phineas, the grandson of Aaron, to Eli, a high-priest is not mentioned on any occa- 
sion, nor would even their names be known but for the list in Chronicles (1 Chron. 
vi. 4-16, 50-52), where the order is thus given: — Abishua, Bukki, Uzzi, Zerahiah, 
Meraioth. 

In the person of Eli, a change in the line of succession to this high office took 
place, as he was the first of the race of Ithamar, the second son of Aaron. But as 
the line of his elder son Eleazer was not extinct, and as the cause of the change is 
not assigned, some difficulty has been experienced in accounting for it. The Jews, 
as we have seen, suppose that it was because the existing pontiff had not taken 
measures sufficiently active to prevent Jephthah from sacrificing his daughter. But 
if. in the absence of all positive information, a conjecture might be hazarded, we 
would suggest the probability that the last pontiff of Eleazer's line died leaving no 
<*on old enough to take the office, and that it then (as afterward in the succession to 

• Hales, ii. 108. 



HISTORY OF THE BIBLE. 247 

the kingdom) devolved on his adult uncle or cousin of the line of Ithamar. Such a 
course resorced to in temporal successions, to avoid the evils of a minority and 
regency, must have been much more necessary in the case of the high-priesthood. That 
the change took place in some such natural and quiet way, seems to afford the most 
satisfactory explanation of the silence of the record uf a matter of such importance. 

Eli was' a good and pious man, estimable in private life for his many virtues and 
the mildness of his character ; but he was greatly wanting in those sterner virtues 
which became his public station, and which were indeed necessary for the repression 
of wickedness, and the punishment of the wrong doer. As he grew old, he devolved 
much of his public duty upon his sons Hophni and Phineas, two evil-disposed men, 
who possessed the energy their father lacked, without any of his virtues. Even in 
their sacred ministrations at the tabernacle, their conduct was so shamefully signal- 
ised by rapacity and licentiousness, that the people, through their misconduct, were 
led toabhor the offering of Jehovah. All this became known to Eli ; but, instead of 
taking the immediate and decisive measures which became hisstation, he contented 
himself with a mild and ineffective remonstrance. This weakness of Eli was justly 
counted a sin in that venerable person ; and a prophet was commissioned to warn 
him of the evil consequences, which were no less than the exclusion of his race from 
the pontificate to which he had been advanced. But even this could not rouse the 
old man to the exertion which became hisstation; but he seems rather to have 
acquiesced in this judgment as a thing not to be averted. 

The next reproof which this remiss judge received was through an unexpected 
channel. 

At the tabernacle, in personal attendance upon the high-priest, was a boy, a Levite, 
who having been the child signally granted in answer to the many prayers of 
Hannah, his previously barren mother, was by her consecrated from the Womb, as a 
Nazarite, to Jehovah. In consequence of this, combined with his Levitical charac- 
ter, he had been left at the tabernacle as early as he could be separated from his 
mother's care, to render such services there as his tender years allowed. His name 
was Samuel : and as his pious mother came to Shiloh yearly with her husband to 
celebrate the passover (bringing with her a dress for her son), she had the delight of 
perceiving that he, growing up under the shadow of the altar, conducted himself 
with such propriety and discretion, that he stood very high in the favor of God and 
man. That he was thus, from his very infancy, constantly before the eyes of the 
people when they attended at ihe tabernacle, doubtless went far to prepare the way 
for that influence and station which he ultimately attained. 

It was the thirty-first year of Eli's administration, when Samuel, then twelve years 
of age, lay on his bed at night, that he heard a voice calling him by his name. He 
supposed that it was Eli who had called ; he hastened to him, but found that it was 
not so. This was repeated three times; and at the third time, Eli, concluding that it 
was the Lord who had called the lad, instructed him to answer, " Speak, Lord, for 
thy servant heareih." Samuel obeyed : aud the Voice then delivered to him, as an 
irrevocable doom, the former denunciations against Eli's house, " because his sons 
had made themselves vile, and he restrained them not /" declaring that he would 
" do a thing in Israel at which both the ears of every one that heareth it shall tingle." 
In the morning, the lad, being pressed by Eli, delivered to him the message he had 
received. But even this only gave occasion for the further manifestation of the 
passive virtues of his character. " It is Jehovah," he said ; " let him do what seem- 
eth to him good." 

After this, matters went on for some time much as they had done. Eli's sons pur- 
sued their old courses, making themselves still more vile ; and their father, though 
now well aware of the doom which hung over himself and them, took no measures 
In the hope to avert it. But as Samuel grew, the word of the Lord again came to 
him from time to time, and all Israel knew that he was established to be a prophet 
of Jehovah. 

Thus passed ten years, at the end of which the threatened judgments began to be 
inflicted upon the house of Eli. At that time the Israelites rashly, and without con- 
sulting their Divine King, embarked in a war with the Philistines. In the forty 
years since the death of Samson, this people had recruited their strength, and recov- 
ered ihe courage of which they appear to have been for a season deprived by the 
astounding calamity which swept away so many of their -chiefs and nobles. In the 



248 AN ILLUSTRATED 

first engagement the Israelites were defeated, with the Joss of four thousand men. 
On this they sent to Shiloh for the ark of the covenant, not doubting of victory under 
its protection. The two sons of Eli, Hophni and Phineas, attended it to the camp. 
On its arrival there, " all Israel shouted with a great shout, so that the earth rang 
again." On hearing this, and being apprized of its cause, the Philistines were filled 
with consternation ; and the manner in which their alarm was expressed affords a 
very clear intimation of the effect which had been produced on their minds, by the 
wonders which Jehovah had wrought for the deliverance and protection of Israel. 
" Wo unto us !" they cried ; " who shall deliver us out of the hand of these mighty 
gods? These are the gods that smote the Egyptians with all the plagues of the 
wilderness." The procedure itself did not strike them as strange, for it was not 
unusual among ancient nations to take their gods to their wars ; and the ark, with 
its cherubim, the Philistines supposed to be the god of the Hebrews. They did not 
question the existence of that God, or his special care for his people; neither did they 
deny his power, of which, indeed, they were afraid. They allowed Jehovah to be 
the god of the Hebrews, in the same sense in which they regarded Dagon to be their 
own god. It was his universal and exclusive power that they denied, or rather did 
not recognise. 

Notwithstanding their alarm, the Philistines did not give way to despair; but like 
a brave people, which they were always, the imminence of the danger only stimu- 
lated them to the more strenuous exertions for victory. They cried to one another: 
"Be strong, and quit yourselves like men, ye Philistines, that ye become not ser- 
vants unto the Hebrews, as they have been to you ! Quit yourselves like men, and 
fight !" 

They fought: and the victory was given to them, to punish the Hebrews for their 
misdoings, and for having engaged in this war without consulting their King, as well ' 
as to teach them that undue confidence in the ark itself was a superstition, if not an 
idolatry, apart from a due reliance on God himself, whose footstool only the ark was. 
Thirty thousand men of Israel fell in the battle and pursuit; the guilty sons of Eli 
were among the slain, and the ark ilself was taken. 

Eli, blind and old, remained at Shiloh, anxiously expecting news from the camp ; 
" for his heart trembled for the ark of God ;" and that he might be in the way of receiving 
the earliest rumors from the war, he sat watching by the wayside. One day he heard 
an outcry in the town, which had been occasioned by the news brought by one of the 
fugitives from the battle. This man, with his clothes rent and dust upon his head, 
soon came before the high-priest and gave to him the tidings, that Israel fled before the 
Philistines — that there had been a great slaughter — that his two sons, Hophni and 
Phineas, were slain — and that the ark of God was taken ! No sooner had the last 
words passed the lips of the messenger, than the high-priest fell backward from off 
his seat; and being old and heavy, his neck was broken in the fall. Soon after the 
news of all these calamities was carried to the wife of Phineas ; on hearing which 
she was taken with the pains of labor, and died, after she had looked upon the son 
to Avhom she gave birth, and given him the sad name of Ichabod (Inglorious) ; for 
she said, " The glory is departed from Israel ; for the ark of Jehovah, the God of 
Israel, is taken." These incidents serve to evince the depth of that astonishment 
and grief with which the loss of the ark was regarded. 

The Philistines soon found that they had small cause to rejoice in the glorious trophy 
they had won ; and most convincingly was it made known to them that the Israelites 
had been defeated for the punishment of their sins, which rendered them unworthy 
of their God's protection, and not through his want of power to save. The 
Philistines certainly considered that they had taken captive the god of the Hebrews, 
and could, on the principles of pagan idolatry, hardly fail to attribute it to the supe- 
rior power of Dagon, their ow T n god. Yet they still must have had a very salutary 
dread of the God of Israel ; and while they could not but regard the ark as the 
proudest of their trophies, it was probably more with the view of propitiating him, 
by associating him with their own god, than by way of insult, that they deposited 
the conquered ark in the temple of their Dagon at Azotus. But God disdained this 
dishonoring alliance; and twice the Philistines found their idol overthrown, and the 
second time broken to pieces, before the ark of God. And further to demonstrate 
his power in such a way as might include a punishment for their idolatry and for the 
abominations connected with it, the Lord smote the people of the place with 



HISTORY OF THE BIBLE. 



249 



J$S 



iHlik 




Ethiopian Car drawn by Oxen 




Jr.diun Car drawn by Oxen. 



250 AN ILLUSTRATED 

hemorrhoids, or the piles, with a mortal destruction. The land also swarmed with 
jerboas, whereby the products of the fields were consumed. Attributing these 
calamities to the presence of the ark, they sent it to Gath, where it remained until 
the pressure of the same inflictions compelled them to send it from them. It was 
taken to Ekron, another of the five metropolitan cities of Philistia. The Ekronites 
received it with terror, crying, " They have brought round to us the ark of the God 
of Israel to slay us and our people." They therefore, in an assembly of " the lords 
of the Philistines," proposed that the ark should be sent back to its own place in the 
land of Tsrael. This was determined;, nor was the determination too soon, for 
already the hand of God was so heavy upon Ekron, that " the cry of the city went 
up to the heavens." And that it might be sent away with all honor, the diviners, 
who were consulted as to the best means of giving effect to the intention which had 
been formed, counselled that five golden hemorrhoids, and five golden mice, one from 
each of the Philistine states, should be deposited in a coffer beside the ark, as a tres- 
pass-offering: for even thus early the custom had come into use of making votive 
offerings representing the instruments of affliction, or of the parts afflicted, to the 
god to whom the infliction or the cure was attributed. That they might give the 
glory to the God of Israel, and not harden their hearts as did the Egyptians, and 
thereby bring upon themselves the punishments of that peoole, were the reasons by 
which this course of conduct was enforced. And they are remarkable as showing 
the effect, even at this remote date, upon the neighboring nations, of the wonders of 
judgment and deliverance which had been wrought in the land of Egypt. 

To testify all possible respect, the ark was placed in a new car,* to which were yoked 
two kine, whose necks had never before been subjectpd to the yoke. Their calves were 
tied up at home ; and, by the advice of the priests, it was concluded to leave the cows 
free to take their own course: if the animals went away from their calves to the land 
of Israel, it was to be inferred that a right judgment had been formed of the cause 
from which their calamities proceeded; hut if not, they might conclude that it had 
been the result of natural causes. From such incidents the heathen were even thus, 
early accustomed to conjecture the will of their gods. In this case, no sooner were 
the kine set free than they turned their backs upon their young, and took the road 
toward the town of Bethshemesh in Judan, being the nearest, city of the Levites 
toward the Philistine frontier. It was the time of the wheat-harvest, when the 
people of the town were abroad in the valley reaping the fruits of their fields. They 
beheld the ark advancing with great gladness ; and when the kine stopped of their 
own accord, near a great stone, in a field belonging to one Joshua, the Levites who 
were present detached them from the car, and offered them up in sacrifice upon that 
stone before the ark. And the stone being thus consecrated by sacrifice, the ark was 
removed from the car and deposited thereon. The five lords of the Philistines, who 

* Cars drawn by Oxen. — That the Philistines thought of placing the ark on a car, to be drawn by oxen, 
shows that vehicles drawn by such animals were in use among them, at least in their sacred processions. 
There is nothing of the kind among the Egyptians. The<r religious processions were walking processions, 
and by water: that is to say, as all their towns were along the Nile, their religious progresses from one 
place to another were by that river, the short distances to and from which they walked, bearing their arks, 
their idols, and their implements of religious service. The Jews had no religious processions after they 
became a settled people — unless it were in the removals of the ark ; which removals resulted from cir- 
cumstances, for it was in'ended to be stationary. It was indeed not unlawful to take the ark to the wars ; 
but the only instance in which this is recorded to have been done, was when it was taken by the Philistines. 
In the wilderness the ark was carried on the shoulders of the Levites, as were the other more sacred uten- 
sils of the tabernacle ; but the fabric itself, and its heavier furniture, were placed on cars or wagons drawn by 
oxen. The ark itself was nover thus conveyed, except on the various stages of its return from the Philistines. 
For the Israelites, observing that those people had in this manner transported it safely, continued its 
removal in the same manner, until the consequences that ultimately ensued, reminded them of the more 
proper method. 

Among the Egyptians, horses appear to have been invariably employed for draught, whether in chariots 
of war or peace. But, although they had not themselves the custom, their sculptures coincide with the 
scriptures in manifesting the use of oxen or kine for draught by other nations. All our examples adduced 
to illustrate the subjects of cart'', apply to the present, since all the carts there represented, from ancient 
and modern sources, are drawn by oxen, equally with the more elegant class of vehicles represented in the 
present instance ; and, taken together, they demonstrate the extensive use of oxen for dranght in both the 
ancient and modern East. After Solomon, the Hebrews learned from the Egyptians and their nearer 
neighbors to have chariots of war drawn by horses ; and kings and high military commanders appear to 
have had their private chariots also drawn by horses. To these and agricultural purposes, wheel carriages 
seem to have been very much confined ; but, as far as they were used, they appear, except in the cases 
specified, to have been drawn by oxen. The use of war-chariots has now nearly disappeared in the East, 
and with it the employment of horses for draught. Oxen are employed everywhere, from the Yellow sea 
to the Mediterranean. And in our present engravings, the elegance of the vehicles, and the cost and 
finish of the equipments, show that to ride in a car drawn by oxen is not, nor was, considered a mode of 
conveyance by any means so rude or ignoble as the illustrations at first sight might have suggested. 



HISTORY OF THE BIBLE. 



251 




252 AN ILLUSTRATED 

had followed the car to the borders of Bethshemesh (which was twelve miles dip- 
taut from Ekron), and who had stood witnessing these proceedings, now returned 
home, well convinced that it was the hand of the God of Israel by which they had 
been smitten. The ark had been in their hands seven months. 

The adventures of the ark, and its constant exposure to their sight, begat in the 
Bethshemitcs a familiarity toward it, inconsistent with the respect due to Jehovah, 
and which it was highly necessary to repress. When therefore their familiarity went 
so far that they ventured to raise the cover of the ark, to gratify their curiosity with 
a view of its contents, sixty of their number — principal persons of the place — were 
smitten with death. On this the people cried, with great consternation, " Who is 
able to stand before this holy God, Jehovah? and to whom shall he go from us?" 
They decided to invite the people of Kirjath-jearim to take the ark away. They did 
so, and deposited it in the house of Aminadab " upon the hill." This person set apart 
his son Eleazer to take the charge of it — to preserve it from pollution, and to keep all 
things clean and orderly about it. Thus it remained about eighty-two years. Why 
it was not returned to Shiloh does not very clearly appear. Probably no command 
on the subject was given ; and from the experience which the Israelites now had of 
the jealousy with which its sanctity was guarded, they were afraid to remove it with-' 
out express orders. Besides, at this time the people were again far gone into idola- 
trous practices, which made them comparatively indifferent about the ark ; and it is 
not unlikely that the reaction of the sentiment of astonishment and grief with which 
its loss had been regarded, did much to impair that veneration of which it had been 
the object. Add to this that they had been without the ark for seven months, in the 
course of which they had accustomed their minds to the want of it, and had learned 
to regard it as less essential to them than it had before seemed. The tabernacle still 
remained at Shiloh, which continued to be the seat of the appointed ministrations, 
until it was removed, in the reign of Saul, to Nob, probably in consequence of the 
destruction of Shiloh in the Philistine war (1 Sam. xiv. 3 ; Jer. vii. 12-14, xxvi. 6-9). 

For their idolatries and alienation, the Hebrews were punished by twenty years 
continuance (including the seven months of the ark's absence) of their subjection to 
the Philistines. 

It is usually stated that Samuel succeeded Eli. He was then little more than twenty 
years of age ; and although, as his years advanced, he doubtless acquired much au- 
thority among the people from the influence of his character and position, there is no 
evidence that it was any other than that which prophets usually exercised. It rather 
appears from the text that it was after the twenty years of further servitude to the 
Philistines, that Samuel was publicly called to assume the civil government. 

At the end of these twenty years the people " lamented after the Lord," or repented 
of the sins by which they had alienated themselves from him, and were disposed to 
return to their allegiance. Samuel then came forward in his prophetic character, and 
promised them deliverance from the Philistines, if they would put away the strange 
gods — the Baals and Ashtaroths (representing the sun and moon), and devote them- 
selves to the exclusive service of Jehovah. His directions were followed ; and he 
then convened an assembly of all Israel at Mizpeh, where they held a solemn fast and 
humiliation for their sins, and poured out water before Jehovah, as expressive of their 
despondency or grief. And to testify their good intentions for the future, the prophet 
himself was there invested by them with the authority of a "judge." 

The Philistines took umbrage at this great assembly in Mizpeh, which, they rightly 
judged, boded no good to the continuance of their dominion. They assembled their 
forces and marched to that place, to disperse the congregation. The people, not being 
prepared for war, were filled with alarm on the approach of their enemies, and be- 
sought Samuel to cry to Jehovah for them, that he might save them from the hand of 
the Philistines. Samuel did so with great earnestness ; and he was in the act of of- 
fering up a lamb as a burnt-offering, when the Philistines drew near to battle. The 
prayers of the prophet were then answered by a terrible storm of thunder and light- 
ning, by which the enemy were alarmed and confounded, while the Israelites, recog- 
nising the sign, were inspired with sudden and indomitable courage. They fell im- 
petuously upon the force they had so lately dreaded, and slew vast numbers of them, 
chasing the remainder as far as Betchcar. In memory of this great victory, Samuel 
set up a memorial-stone, and gave it the name of Ebenezer {the help-stone), saying, 
" Hitherto Jehovah haih helped us." 



HISTORY OF THE BIBLE. 253 

This very brilliant victory broke the spirit of the Philistines for many years. They 
were obliged to restore all their conquests from the Israelites; and, for many years to 
come, they kept carefully within their own territories, and abstained from any hostile 
acts against the Hebrews. Their example was followed by the other neighbors ol 
Israel, which hence enjoyed the felicity of a profound peace during the entire period 
of Samuel's sole administration. 

This excellent judge administered justice regularly to the tribes in his annual cir- 
cuit, which he took to the places of sacred stones at Bethel, Gilgal, and Mizpeh, and 
tonstantly at his own place of abode at Ramah, where he built an altar to Jehovah. 
This was probably by the divine permission or direction, at least for the present, as 
God had not yet given any declaration where the ark v/as to be fixed. 

The sole administration of Samuel lasted twelve years, dating it, as we do, from 
the end of the Philistine servitude, and not from the death of Eli. Near the close of 
this period, when the prophet was "growing old and gray-headed," being sixty-four 
years of age, he appointed his sons, Joel and Abiah, to act for him at Bethel and Beer- 
sheba. But they walked not in the steps of their father. " They turned a'side after 
lucre, and took bribes, and perverted judgment." 

This misconduct of his sons, with his own advancing age, and the seemingly un- 
settled state in which the government would be left at his death, were among the 
causes which at this time induced the elders of Israel to resort to Samuel at Ramah, 
and to demand of him that a king should be appointed to reign over them, as in other 
nations. 

The causes which we have just stated, together with the regular administration of 
justice to which Samuel had accustomed them, occasioned the demand, it would seem, 
at this particular time ; but there were deeper causes which would unquestionably 
have brought them to this point ere long, if it had not now. These causes have been 
well discriminated by Jahn. 

This able writer justly refers the frequent interruptions to the welfare of the He- 
brew state under the judges to—" 1. The effeminacy and cowardice of the people ; 
and, 2, to the disunion and jealousy of the tribes, who never assisted each other with 
the requisite zeal and alacrity. But as this effeminacy arose from the vices of idola- 
try, and their cowardice from a want of confidence in Jehovah ; so the disunion and 
jealousy of the tribes, though selfishness was the immediate cause, arose from a dis- 
position to neglect their divine king, and not to consider themselves as the united and 
only people of Jehovah. This disposition, if it did not originate from, was at least 
very much heightened by the multiplication of deities. Thus both these causes of 
their misfortunes owed their origin to idolatry, that great cause of all their calami- 
ties, so often mentioned in the sanctions of the law. Thus the people, by increasing 
their gods, enervated themselves, and prepared for themselves those sufferings and 
chastisements by which they were again to be brought back to their King, Jehovah." 

He proceeds to observe that " These causes of national misfortune were all in op- 
eration at the time of Samuel, and threatened to produce after his death still greater 
calamities. The tribes beyond the Jordan had formidable enemies in the Ammonites 
and the southern tribes in the Philistines, while the northern tribes stood aloof from 
the dangers of their more exposed countrymen. The latter seems to have been the 
principal reason why the rulers in general assembly requested a king. The tribes in 
southern Palestine and beyond the Jordan were the most earnest for this change in the 
government ; they feared that the death of Samuel would leave them without a su- 
preme magistrate, and that the nation being again disunited, they should be left to 
their fate. The degeneracy of Samuel's sons, who had been appointed subordinate 
judges, or deputies, increased their apprehensions. They, therefore, strenuously in- 
sisted on their demand, " Nay, but we will have a king over us, that we also may be 
like all the nations." They had reason to hope that a king invested with supreme 
authority might be able to unite the power of the whole nation and protect each tribe 
with the collected strength of all ; that under him the affairs of government would 
be more promptly administered and necessary aid more readily afforded ; that if he 
were a man devoted to Jehovah, he could more effectually repress or prevent idolatry, 
and thus place the welfare of the state on a more solid foundation. They might im- 
agine themselves justified in this request as Moses had taken it for granted that the 
nation would eventually have a king, and the same thing had been promised to their 
great progenitor Abraham. It conduces greatly to the honor of the Hebrews that 



254 AN ILLUSTRATED 

they attempted this change in their constitution, not by their own power, but in ac- 
cordance with the principles of the theocracy; they requested it of their king, Jeho- 
vah, by i he intervention of 3 prophet, and they effected it without bloodshed, — a 
manifest proof that the time of the judges was neither what is usually understood by 
a ' barbarous' nor an ' heroic age.' " 

But as all the objects which they desired to realise were attainable under the the- 
ocracy, were they but faithful to its principles and engagements; and as the unseen 
king, Jehovah, would necessarily be obscured by a subordinate, visible monarch, be, 
by means of Samuel, gave the rulers to understand his disapprobation of their request: 
and at the same time represented to them the burdens they would have to bear undei 
a king, especially how easily he might be led to imitate other oriental monarchs, and 
to disregard the law of Jehovah. 

The picture Avhich was then drawn by Samuel exhibits in a lively manner thi 
character of the monarchies which at that time existed in the east, and enables us tc 
ascertain that, whatever changes may have taken place in particular states, the mo- 
narchical principle as it then existed has been preserved to this day in its full vigor in 
the east. This is so true, that there is no royal usage mentioned by Samuel which 
may not be illustrated and explained from the modern sovereignties of that part of 
the world. The statement must have seemed the more effective from the implied 
contrast to the mild and gentle character of that service which the Lord, as king of 
Israel, had required. Samuel reminded them that their kings would soon fall into the 
state of other monarchs, to support which the heaviest exactions upon their persons 
and estates would become necessary. He would take their young men and employ 
them as charioteers and horsemen, and even (according to the Egyptian custom) as 
runners before and about his chariot.* A standing army would deprive them of the 
valuable services of their young men; and if this were not enough, the king of a fu- 
ture day would " take them to till his ground and to make his instruments of war and 
the furniture of his chariots. In like manner the daughters of Isiael, who should 
marry and bring up children, would be largely taken to minister to the luxury of the 
court as " confectioners and bakers." Nor would he much scruple to take the chosen 
and best of their male and female slaves, as Avell as their laboring cattle, and " put 
them to his own work." And then to support his expenses, the heaviest exactions 
would be necessary ; and although the kingly tenth were already appropriated to Je- 
hovah, the divine king, not the less would their human king exact his kingly dues; 
thus, in fact, rendering their burdens greater than those of any other nation. A clear 
intimation was also given them of the danger to which their landed possessions would 
be ultimately exposed under the form of government which they so much desired. 
For the expression, " He will take the best of your fields, and of your vineyards, and 
of your olive-yards, and give them to his servants," manifestly refers to the fact that, 
inasmuch as their true king, Jehovah, was the sovereign proprietor of the soil, and 
as such had long before distributed the whole in inalienable estates among the people, 
whatever human king they might have, would necessarily stand in the, then and there, 
peculiar position, being only a civil governor, and. not, like the neighboring king, also 
the territorial sovereign ; and that hence, wanting the means of providing for his family 
and servants which other kings possessed, he would be tempted to avail himself of 
all kinds of pretences to dispossess them of the lands which they held from their di- 
vine king. "His servants ye will become," concludes the prophet. " And ye shall 
cry out in that day because of the king that ye have chosen: but Jehovah will not 
hear you in that day." 

The purpose of the people was, however, too firmly fixed to be shaken even by this 
discouraging representation. An acquiescence in their demand was therefore reluc- 
tantly conceded, probably, as Jahn conjectures, " because the desired change was 
requested of the invisible King in a lawful manner, through the mediation of his 
prophet, and because, in the present disposition of the nation, it might be effected 
without bloodshed. If the remark of Polybius be in all cases true, that ' all aristoc- 
racies and democracies terminate at last in monarchy,'! this change must have taken 
place in some future time, and perhaps might have been attended with civil war. 

"By this alteration of the constitution the theocracy was indeed thrown somewhat 
into the shade, as it was no longer so manifest that God was the king of the He- 
brews. Still, however, as the principles of the theocracy were interwoven with the 
* Si>o engraving', page 227. t Hist, lib v fi "> 



HISTORY OF THE BIBLE. 




253 AN ILLUSTRATED 

fundamental and unchangeable laws of the state, their iniluence did not entirely 
cease, but the elected king was to act as the viceroy and vassal of Jehovah. On this 
account Moses had already established the following regulations (Deut. xvii. 14-20) : 
" 1. That the Hebrews, whenever they adopted the monarchical form of govern- 
ment, should raise only those to the throne who were chosen by Jehovah himself. 
As monarchs (called kings of kings) were accustomed to appoint sub-kin<rs, or vice- 
roys, in the several proviuces of their dominions, so wag the king of the Hebrews to 
be called to the throne by Jehovah, to receive the kingdom from him, and in all re- 
spects to consider himself as his representative, viceroy, and vassal. On this occa- 
sion the will of Jehovah was to be made known by a prophet, or by means of Urim 
and Thummim, and the viceroy elect was to prove himself an instrument of God by 
protecting the commonwealth against its foes. The succession of the royal house 
was to depend on the will of God, to be made known by his prophets. 

" 2 Moses had likewise ordained that the new king should be a native Israelite. 
Thus foreigners were excluded from the throne, even though they should be proposed 
by false prophets; for, being heathens, they might transgress the fundamental law 
of the state by the introduction of idolatry; or, at least, it might be difficult for them 
to rule in all respects as the vassals of Jehovah. This regulation had reference 
merely to free elections, and was by no means to be understood, as it was explained 
by Judas of Galilee (Acts v. 37) and the Zealots during the last war with the Ro- 
mans, that the Hebrews were not to submit to these foreign powers, under whose 
dominion they were brought by an all-directing Providence. On the contrary, Moses 
himself had predicted such events, and Jeremiah and Ezekiel earnestly exhorted 
their countrymen to surrender quietly to the Chaldeans." 

Upon such conditions the choice of a king was permitted, according to law ; and in 
the year 1110 B. C, 538 years after the exode, the first election took place. 

Saul, the son of Kish, of the tribe of Benjamin, went forth about this time with a 
servant to seek some strayed asses belonging to his father. For three days the 
search was fruitless ; and then rinding himself near Ramah, the stated residence of 
Samuel, he resolved to go and consult him; for it was known to all Israel that noth- 
ing was hidden from 1 the man of God. According to the still subsisting custom of the 
East, no one could, with the least propriety, present himself before a man in au hor- 
ity, and still less before a person of so sacred a character as Samuel bore, without 
some present, however small, in token of his respect and homage. But although the 
toil and travel-stained stranger who appeared before the prophet could only lay before 
him the worth of seven-pence halfpenny in silver, he was received with particular 
notice and honor; for it had been specially revealed to Samuel that on that day and 
at that hour the destined king of Israel would present himself before him. The 
prophet assured Saul that his father had found the asses, and began now to be anx- 
ious about his son. Nevertheless, he urged him to stay with him over the night, 
and partake of a feast which he had provided; at the same time conveying to him a 
slight intimation of the splendid fortunes which were in store for him; to which, 
with modest self-withdrawment, Saul replied, "Am not I a Benjamite, of the small- 
est of the tribes of Israel ? and my family the least of all the families of the tribe of 
Benjamin? Wherefore then speakest thou so to me?" Part of this must be attrib- 
uted to the Oriental forms of self-detraction; for although Benjamin was certainly 
the smallest of the tribes — as it had not recovered the serious blow inflicted by all 
the other tribes — it appears from the history that the family of Kish was of some 
consideration in Benjamin. 

In consequence of the intimation he had previously received, Samuel had against 
this time prepared an entertainment, to which thirty principal persons of the place 
tiad been invited. Samuel conducted the stranger to the room in which these guests 
were assembled, and led him to the corner-seat of honor; and when the meat was 
served, directed the most honorable joint — the shoulder — to be set before him. 

Being summer, the bed for Saul was made bn the house-top; and before he lay 
down, Samuel communed with him there, probably to ascertain his sentiments and 
character, and to acquaint him with the true nature of that form of kingly govern- 
ment which he was destined to establish. Early in the morning the prophet called 
Saul to depart, and walked forth with him. After a time Samuel directed the ser- 
vant to pass on before; and then the prophet, desiring Saul to stand still, that he 
might show him the purposes of God, produced a vial of oil, and poured it upon his 



HISTORY OF THE BIBLE. 



257 




258 AN ILLUSTRATED 

head, thus anointing him " captain over the Lord's inheritance.' He then kissed him, 
and to confirm his faith, proceeded to tell him all the incidents that would occur to 
him during his journey home, and to encourage him, under the sense he entertained 
of his own inferior claims to such a distinction, assured him that on the way, and 
through the divine influence, the needful qualifications should grow upon him, so that 
he should seem to receive another* heart and to become another man. 

On his way home all happened to Saul which the prophet had foreshown; and 
some of the incidents are too illustrative of the manners of the time to pass unnoticed. 
In the plain of Tabor he was met by three men who were proceeding to the place of 
sacred stones in Bethel, to worship God there. One of them carried three kids, in- 
tended as a sacrifice for each of their number ; another had three loaves of bread ; 
and the third a leather bottle of wine, all evidently intended to be used with the 
flesh of the kids in an offering- feast. They gave Saul the salutation of peace — such 
as travellers give each other by the way — probably the usual " Peace be unto thee !" 
which is no other than the common Salam aleikoom of the modern East; and they 
gave him two of the three loaves of bread which they had with them. 

As Saul went on to Gibeah in Benjamin, which seems to have been called "the 
hill of God," either because there was here a " high-place" consecrated to the wor- 
ship of God, or because it was the seat of a " school of the prophets," or a kind of 
college where young men were instructed in the duties of religion, in the knowledge 
of the law, in psalmody, and other religious exercises. Or it may have been so called 
for both these reasons, for both existed. As Saul drew nigh he perceived a company 
of these prophets returning from the high-place where they had been to worship; 
and as they went they sang the praises of God to the sound of the psaltery, the tabret, 
the pipe, and the harp. As they drew nigh the Spirit of God came upon him, as 
Samuel had predicted, and he became as another man. He joined the prophets, and 
sang the praises of God with them. And when those to whom he was known (for 
this was in his own tribe and neighborhood) witnessed this sudden endowment of the 
untaught husbandman they were much astonished, and said one to another, " What 
is this that is come unto the son of Kish ? Is Saul also among the prophets ?•" Whence 
this last expression passed into a proverb, applied to one found in society with which 
his previous habits had not prepared him to mingle. It may be seen, however, that 
this incident would serve in a very conspicuous manner to direct attention to the per- 
son and character of Saul. 

Samuel, in parting from Saul, had appointed a future meeting at Gilgal, to which 
place of sacred stones he convoked all Israel for the election of a king. As on other 
occasions, the choice of God was to be manifested by lot, which would also tend to 
prevent jealousies and the suspicion of partiality on the part of Samuel. In the usual 
manner of successive indications, the tribe of Benjamin was taken by the lot from the 
several tribes; then the family of Matri from the families of that tribe; then the 
house of Kish from the family of Matri ; and, lastly, Saul from the household of 
Kish. But Saul was not to be found. Well assured of the result, he had not formed 
one in the assembly, but had, from modesty, kept himself apart among the baggage. 
When his retreat was discovered, he was led forward into the midst of the congrega- 
tion ; and the mass of the people observed with complacency that the elected king 
was of most noble presence, in the full prime of life, comely and tall, being higher by 
the head and shoulders than any of those among whom he stood. On such a man, in 
a rude age, when personal qualities are the most valued, the suffrages of all men 
would have centred, regarding him as pointed out by nature for rule and dominion. 
And so far did this feeling operate even on Samuel, that with evident pride that, 
since there must be a king, the divine choice had fallen on one who must seem in 
the eyes of all men so well qualified to dignify his high office, he thus proclaimed 
him to the people: " See ye him whom Jehovah hath chosen, that there is none hke 
him among all the people" And the people, responding to that feeling, raised at once 
the shoufof recognition, " Long live the king!" 

In concluding the present chapter, we are reluctant to withhold from the readei 
he very interesting survey which Jahn has taken of the office of the judges, and of 

* Another, not new ; a distinction which, from the Scriptural acceptation of the word new, together with 
he alter conduct of Saul, it may be important to note. 

t In this engraving (page 231) ancient musical instruments have been introduced (from Egyptian sources) 
nr tbn sake of more effective illustration. 



HISTORY OF THE BIBLE. 



259 




260 AN ILLUSTRATED 

the condition of Israel under their administration. This survey is imbodied in the 
ensuing paragraphs, but having modified several passages to suit them to the views 
which we have ourselves developed, we abstain from giving them the form of a direct 
quotation. 

From what has been already said respecting the judges and their achievements, 
we can ascertain, with a tolerable degree of certainty, the nature of their office. Most 
of them, indeed, had been at the head of armies, and delivered their country from 
foreign oppression : Eli and Samuel, however, were not military men. Deborah was 
judge before she planned the war against Jabin; and of Jair, Ibzan, Elon, and Abdon, 
it is at least uncertain whether they ever held any military command. Judges are 
mentioned in the Mosaic law, in connexion with the fiigh-priest, as arbiters of civil 
controversies, without any allusion to war. (Deut. xvii. 9.) In like manner, the 
judges who were appointed over Tyre after King Baal were certainly not military 
officers, for the city was at that time tributary to Babylon. The command of the 
army can therefore be scarcely considered as the peculiar distinction of these magis- 
trates. But as in ancient times the duties of a judge were reckoned among the first 
and most important duties of a ruler, so the Hebrew judges appear to have been ap- 
pointed for the general administration of public affairs, and the command of the army 
fell to them as the supreme executive officers. In many cases, it is true, military 
achievements were the means whereby men elevated themselves to the rank of 
judges; but our inquiry is, not how the office was obtained, but for what purposes 
it was instituted. It may, however, be proper to recollect that Jephthah and Sam- 
uel, and, for aught that appears, Jair, Elon, Ibzan, and Abdon, were raised to this 
office by the free, unsolicited voice of the people. 

The office of these judges or regents was held during life, but it was not hereditary, 
neither could they appoint their successors. This arrangement might seem to be at- 
tended with the disadvantage that at the death of a judge the supreme executive 
authority ceased; but on consideration it will appear that these civil functions de- 
volved on the high-priest, or rather were inherent to his high office, and were called 
into operation in the absence of any person more especially appointed to exercise 
them. And, without this, the apparent disadvantage would be more than counter- 
balanced by its preventing a degenerate heir or successor from giving to idolatry the 
support of his influence. This authority was limited by the law alone ; and in doubt- 
ful cases they were directed by the sacred Oracle. (Num. xxvii. 21.) They were not 
obliged in common cases to ask advice of the ordinary rulers ; it was sufficient that 
they did not remonstrate against the measures of the judge. In important emergen- 
cies, however, they convoked a general assembly of the rulers, over which they pre- 
sided and exerted a powerful influence. They could issue orders, but not enact laws ; 
they could neither levy taxes nor appoint officers, except perhaps in the army. Their 
authority extended only over those tribes by whom they had been elected or acknowl- 
edged ; for, as has been before remarked, several of the judges presided over separate 
tribes. There was no salary attached to their office, nor was there any income appro- 
priated to them, unless it might be a larger share of the spoils, and those presents 
which were made to them as testimonials of respect. (Judges viii. 24.) They had 
no external marks of dignity, and maintained no retinue of courtiers, though some of 
them were very opulent. They were not only simple in their manners, moderate in 
their desires, and free from avarice and ambition, but noble and magnanimous men, 
who felt that whatever they did for their country was above all reward, and could 
not be recompensed; who desired merely to promote the public good, and. chose 
rather to deserve well of their country than to be enriched by its wealth. This ex- 
alted patriotism, like everything else connected with politics in the theocratical state 
of the Hebrews, was partly of a religious character; and those regents always con- 
ducted themselves as the officers of God ; in all their enterprises they relied upon 
him, and their only care was that their countrymen should acknowledge the authority 
of Jehovah, their invisible King. (Judg. viii. 22, el seq. ; comp. Heb. xi.) Still they 
were not without faults, neither are they so represented by their historians; they re- 
late, on the contrary, with the utmost frankness, the great sins of which some of 
them were guilty. They were not merely deliverers of the state from a foreign yoke, 
but destroyers of idolatry, foes of pagan vices, promoters of the knowledge of God, of 
religion, and of morality ; restorers of theocracy in the minds of the Hebrews, and 
powerful instruments of divine Providence in the promotion of the great design of 



HISTORY OF THE BIBLE. 261 

preserving the Hebrew constitution, and by that means of rescuing the true religion 
from destruction. 

By comparing the periods during which the Hebrews were oppressed by their ene- 
mies with those in which they were independent and governed by their own consti- 
tution, it is apparent that the nation in general experienced much more prosperity 
than adversity in the time of the judges : their dominion continued four hundred and 
seventy-two years ;. but the whole period of foreign oppression amounts only to one 
hundred and thirty-one years, scarcely a fourth part of that period. Even during 
these years of bondage the whole nation was seldom under the yoke at the same time, 
but, for the most part, separate tribes only were held in servitude; nor were their 
oppressions always very severe ; and all the calamities terminated in the advantage 
and glory of the people, as soon as they abolished idolatry and returned to their king, 
Jehovah. Neither was the nation in such a state of anarchy at this time as has gen- 
erally been supposed. There were regular judicial tribunals at which justice could 
be obtained; and when there was no supreme regent, the public welfare was pro- 
vided for by the high-priest and the ordinary rulers of the tribes. (Ruth iv. 1-11 ; 
Judg. viii. 22, xi. 1—1 L ; 1 Sam. iv. 1, vii. 1, 2.) These rulers, it is true, were jealous 
of each other, and their jealousies not unfrequently broke out into civil war; but the 
union of the state was never entirely destroyed. They were not always provided 
with arms (2 Judg. v. 8 ; 1 Sam. xiii. 19) ; but yet, when united under their king, 
Jehovah, they gained splendid victories. They were not sufficiently careful to re- 
press idolatry, but they never suffered it to become universally predominant. The 
sacred tabernacle was never entirely deserted and shut up, nor was it ever polluted 
by the rites of heathen superstition. 

These times would certainly not be considered so turbulent as barbarous, much 
less would they be taken, contrary to the clearest evidence and to the analogy of all 
history, for an "heroic age,"* if they were viewed without the prejudices of precon- 
ceived hypothesis. It must never be forgotten that the book of Judges is by no means 
a complete history. It is, in a manner, a mere register of diseases, from which, how- 
ever, we have no right to conclude that there Avere no healthy men, much less that 
there were no healthy seasons ; when the book itself, for the most part, mentions 
only a few tribes in which the epidemic prevailed, and notices long periods during 
which it had entiiely ceased. Whatever may be the result of more accurate investi- 
gation, it remains undeniable that the history of the Hebrews during this period per- 
fectly corresponds throughout to the sanctions of the law; and they were always 
prosperous when they complied with the conditions on which prosperity was prom- 
ised to them; it remains undeniable that the government of God was clearly mani- 
fested, not only to the Hebrews, but to their heathen neighbors, that the fulfilling of 
the promises and threatenings of the law were so many sensible proofs of the uni- 
versal dominion of the divine King of the Hebrews ; and, consequently, that all the 
various fortunes of that nation were so many means of preserving the knowledge of 
God on the earth. The Hebrews had no sufficient reason to desire a change in their 
constitution, since all that was necessary was that they should observe the conditions 
on which national prosperity had been promised to them. 



CHAPTER XVI. 

The election of Saul, though generally approved, did not meet with universal ac- 
ceptance. In one point of view, the choice of a person belonging to a neutral and 
powerless tribe was calculated to obviate the rivalries of the two great tribes of 
Ephraim and Judah, who probably both thought that they had the better right to the 
distinction, but neither of whom were likely to agree that the other should have had 
it. But, on the other hand, Saul himself was not likely to derive the more respect 
from this neutral and politically insignificant position which prevented the mutual 
jealousies of these great rivals. But seeing that the tribe of Benjamin was, from its 
geographical position, closely connected with, and in some degree dependant on that 
of Judah, it is more probable that the dissentients, " the children of Belial," who de- 
spised Saul, and said, "How shall this man save us?" were of the haughty and tur- 

* It is thus characterized by Heeren and other wirters. 



362 AN ILLUSTRATED 

bulent tribe of Ephraim. Samuel left it to the people themselves to settle the money- 
price they were to pay for their new luxury; and, although he had foreshown the ex- 
actions which the regal state would in the end render necessary, it was not his object 
to give his sanction to that which he had announced as a contingent evil. Besides 
the external organization of the new government was left to be developed by circum- 
stances, the prophet having only cared to secure the principles. Saul was left to grow 
into his position and its privileges, while Samuel continued to administer the civil 
government : for it is to be borne in mind that Samuel continued to judge Israel all 
the days of his life, which did not terminate until thirty-eight years after the election 
of Saul, who himself outlived the prophet but two years. The position of Saul was, 
therefore, for the greater part of his reign, chiefly that of a military leader, while 
Samuel continued to discharge the civil part of the regal office, to which it was prob- 
ably obvious that Saul was not competent. The kingdom, properly speaking, was 
not established, not developed under Saul, but only begun Avith him. And this it is 
necessary to understand, if we would clearly apprehend the growth of that monarchi- 
cal principle which was only planted with Saul. 

After his election at Gilgal, the king returned to his own home at Gibeah, where 
such " presents" were brought him by the people as oriental kings usually receive, 
and which form no inconsiderable portion of their ordinary revenue. As the product, 
of these offerings was probably more than adequate to the present wants and expecta- 
tions of the king, who as yet assumed no regal state, the question as to the permanent 
support of the kingly government was not yet pressed upon the attention of either the 
people or the king. The discontented parties, however, " brought him no presents." 
Saul took no notice of their insults, but wisely " held his peace." 

Very soon after Saul's election, the Ammonites, under their king Nahash, marched 
into the old disputed territory beyond Jordan, and laid siege to the important city of 
Jabesh Gilead. The inhabitants, avowing their impotence, offered to submit to the 
condition of paying tribute to the Ammonites ; but the insulting and barbarous king 
refused to receive their submission on any other terms than that the right eye of every 
one of them should be extinguished, that they might remain as so many living mon- 
uments of his victory. Here again was a barbarity of which the Israelites were never 
guilty, even in thought. The people of Jabesh Gilead were so distressed that they 
dared not absolutely refuse even these merciless conditions, but besought a grace of 
seven days for deliberation. This they did with the hope that the tribes on the other 
side the river might, in the interval, be roused by the news to appear for their deliv- 
erance. Nor was their hope in vain. Saul no sooner received the intelligence than 
he at once and decidedly stood up in his position of a hero and a king, claiming the 
obedience of the people, whom he summoned to follow him to the deliverance of Ja- 
besh Gilead. This call was readily obeyed ; for it ran in the names of Saul and 
Samuel, and was conveyed in that imperative and compulsory form, which it was not, 
under any circumstances, judged safe to disobey. For he hewed a yoke of oxen in 
pieces, and sent the pieces by the hands of swift messengers to all Israel, calling them, 
by all the penalties of that well-known and dreaded sign, to follow him. All Israel 
obeyed with one consent. All the men, of age to bear arms, quitted their several la- 
bors, and hastened from all parts to the plain of Bezek, where Saul numbering his 
army, found it to consist of three hundred and thirty thousand men, of whom thirty 
thousand were of Judah, which seems rather an inadequate proportion for so large a 
tribe. It being already the sixth day, Saul sent to apprize the citizens of Jabesh Gil- 
ead of the help which was preparing for them, and which they might expect to re- 
ceive on the morrow, being the very day they were to surrender their eyes to the 
Ammonites. 

Accordingly, in the morning, the king, having marched all night, appeared before 
Jabesh, at the head of his army, invested the camp of the Ammonites, and falling 
upon them on three different sides, overthrew them with a great slaughter. So com- 
plete was the rout, that those who escaped were so broken and dispersed, that no two 
could be found together. 

Saul in this action displayed a large measure of those heroic qualities which the 
ancient nations most desired their monarchs to possess. Considering all the circum- 
stances, the promptitude and energy of his decision, the speed with which he collected 
an immense army and brought it into action, and the skill and good military conduct 
of the whole transaction, there are probably few operations of the Hebrew history 



HISTORY OF THE BIBLE. 263 

which more recommend themselves to the respect and admiration of a modern sol- 
dier. Its effect was not lost upon the people, who joyfully recognised in their king 
the qualities which have generally been held most worthy of rule ; and so much was 
their enthusiasm excited, that they began to talk of putting to death the small mi- 
nority who had refused to recognise his sovereignty. But Samuel interposed to pre- 
vent an act unbecoming a day in which " God had wrought salvation in Israel." So 
harsh a proceeding would also have been rather likely to provoke than allay the dis- 
affection of the leading tribes. 

Samuel then invited the army, which comprehended in fact the effective body of 
the Hebrew people, to proceed to Gilgal, fhere solemnly to confirm the kingdom to 
Saul, seeing that now his claims were undisputed by any portion of the people. This 
was done with great solemnity, and with abundant sacrifices of peace and joy. 

But lest this solemnity, which was obviously designed to remind the people of their 
continued dependance on Jehovah, should be construed into an approbation and sanc- 
tion of all their proceedings, the prophet took this public occasion of reminding them 
that their proceeding had been most unpleasing to their Divine King ; although, if 
they maintained their fidelity to him and to the principles of the theocracy, some of 
the evil consequences might be averted. He also neglected not the opportunity of 
justifying his own conduct and the purity of his administration. He challenged as- 
sembled Israel to produce one instance of oppression, fraud, or corruption, on his part, 
while he had been their sole judge; and in that vast multitude not one voice was 
raised to impugn his integrity and uprightness. He then proceeded to remind them 
of their past transgressions, in forgetting or turning astray from their God, with the 
punishments which had invariably followed, and the deliverances which their repent- 
ance had procured ; showing them, by these instances, the sufficiency of their Divine 
Sovereign to rule them, and to save them from their enemies, without the intervention 
of an earthly king, whom they had persisted in demanding. And he assured them 
that, under their regal government, public sins would not come to be visited with pub- 
lic calamities. To add the greater weight to his words, and to evince the divine dis- 
pleasure, the commissioned prophet called down thunder and rain from heaven, then 
at the usual season of wheat harvest, when the air is usually, in that country, serene 
and cloudless. On this the people were greatly alarmed at the possible consequences 
of the displeasure they had provoked, and besought Samuel to intercede for them. 
The prophet kindly encouraged them to hope that if they continued to trust faithfully 
in God, all would yet be well; and he assured them of continued intercession on their 
behalf, and of his services as a civil judge or teacher, — for that the omission would 
be a sin on his own part. 

Saul, now fully established as king, dismissed his numerous army ; but he retained 
three thousand of their number, two thousand of which he stationed at Michmash 
and Bethel, under his own immediate orders, while the other thousand were at Gib- 
eah of Benjamin, under his eldest son Jonathan. Josephus says that these formed the 
body-guard of himself and his son. If so, he began very soon to act " like the kings 
of the nations," and to fulfil one part of the predictions of Samuel as to the course 
which the kingdom was likely to take. Even supposing (as we rather do) that he re- 
tained this force to be in readiness for the smaller military operations which he had in 
view, it is evident that he had already taken the idea of a standing army, the nucleus 
of which this body of three thousand men may be deemed to have formed. At ail 
events, it may seem as an early indication of Saul's subsequently besetting public sin, 
of forgetting his properly vice-regal character, and his subordination to the Divine 
King. It was assuredly a new thing in Israel, and does savor somewhat of a distrust 
of God's providence, by which the peculiar people had hitherto been protected and 
delivered in every time of need ; as well as of an affectation of that independent au- 
thority which " the kings of the nations" took to themselves. However, as the char- 
acter of Saul seems to be held generally in more disesteem than the writers of his 
history intended, we shall not impute blame to him where the Scripture does not ; but 
are ready to allow that, under all the circumstances, the measure was prudent and 
proper ; for it appears that an enemy was then actually present in the country, whose 
expulsion the king had then in view. There were garrisons of the Philistines in the 
land. How this came to pass is not very clear. It would seem, however, that in re- 
signing their conquests after their last defeat, they had retained some hill fortresses, 
from which they knew the Hebrews would find it difficult to dislodge them ; and thai 



2G4 AN ILLUSTRATED 

when they recovered from the blow which was then inflicted upon their power, they 
contrived, by the help of this hold which they had in the country, to bring the south- 
ern tribes (at least those of Judah and Benjamin) under a sort of subjection. Thus 
when Saul was returning home after having been privately anointed by Samuel at 
Raman, and met the sons of the prophets at Gibeah, we learn that at that place was 
" a garrison of the Philistines." And now we further learn that the Hebrews had in 
fact been disarmed by that people. According to that jealous policy of which other 
examples will ultimately be offered, they had even removed all the smiths of Israel, 
lest they should make weapons of war ; in consequence of which the Hebrews were 
obliged to resort to the Philistines whenever their agricultural implements needed any 
other sharpening than that which a grindstone could give; and as this was an un- 
pleasant alternative, even these important instruments had been suffered to become 
blunt at the time to which we are now come ; and so strict had been the deprivation 
of arms that, in the military operations which soon after followed, no one of the Is- 
raelites, save Saul and his eldest son, was possessed of a spear or sword. 

This was the state of southern Palestine, where Jonathan, acting doubtless by the 
orders of his father, attacked and overcame with his thousand men the Philistine 
garrison in Gibeah. Encouraged by this success, Saul caused open war to be pro- 
claimed, by sound of trumpet, against the Philistines, and to assert his authority over 
the tribes beyond Jordan, who were but too apt to regard their interests as separate 
from those of the other tribes, and who might think themselves exempt from taking 
part in a war against a people whose oppressions had not extended to themselves, — 
Saul directed the proclamation to be made not only " throughout all the land," but in 
a special manner it included "those beyond Jordan." They did not disobey; but 
came with other Israelites, from all quarters, to the standard of the king at Gilgal. 
The people generally, though destitute of proper military weapons, were much in- 
spirited by the success of Jonathan, and by their confidence in the now tried valor and 
military conduct of the king. 

Meanwhile the Philistines were not heedless of this movement among the Israelites. 
No sooner did they hear of the defeat of their garrison in Gibeah than they assembled 
a formidable force, which seemed sufficient to overwhelm all opposition. It was com- 
posed of three thousand chariots of war, six thousand horsemen, and " people as the 
sand upon the seashore for multitude." The enthusiasm of the disarmed Israelites 
evaporated in the presence of this powerful force ; and the army of Saul diminished 
every day, as great numbers of the men stole away to seek refuge in caves, in woods, 
in rocks, in towers, and in pits. 

Saul had exhibited his inability of understanding his true position, or his disposition 
to regard himself as an independent sovereign, by entering upon or provoking this 
war without consulting, through Samuel or the priest, the divine will. Although not 
formally so declared, it was the well-understood practice of the Hebrew constitution, 
that no war against any other than the doomed nations of Canaan would be undertaken 
without the previous consent and promised assistance of the Great King. Yet Saul, 
without any such authority, had taken measures which were certain to produce a war 
with the Philistines. He probably thought that the aggressions of the Philistines, and 
their existing position as the oppressors of Israel, and their intrusion into the Hebrew 
territory, made his undertaking so obviously just and patriotic as to render a direct 
authorization superfluous, as its refusal could not be supposed : nor are we quite sure 
that in this he was mistaken. Be this as it may, Samuel was not willing that such 
a precedent should be established ; and therefore he had appointed to meet Saul on a 
particular day at Gilgal, " to offer burnt-offerings and peace-offerings, and to show him 
what he should do," that is, both to propitiate the Lord, as on other occasions, and to 
advise Saul how to act in carrying on the war. On the appointed day Samuel did not 
arrive as soon as the king expected. The prophet probably delayed his coming on 
purpose to test his fidelity and obedience. Saul failed in this test. Seeing his force 
hourly diminishing by desertions ; and in the pride of his fancied independence, con- 
sidering that he had as much right as the Egyptian and other kings to perform the 
priestly functions, he ordered the victims to be brought, and offered them himself upon 
the altar. This usurpation of the priestly office by one who had no natural authority 
as an Aaronite, nor any special authorization as a prophet, was decisive of the char- 
acter and the fate of Saul. If the principles of the theocracy were to be preserved, 
and if the political supremacy of Jehovah was at all to be maintained, it was indis- 



HISTORY OF THE BIBLE. 



265 




266 AN ILLUSTRATED 

pensably necessary that the first manifestation by the kings of autocratic dispositions 
and of self-willed assumption of superiority to the law, should be visited by severe 
examples of punishment ; for if not checked in the beginnings, the growth would 
have been fatal to the constitution. It will hence appear that the punishments which 
Saul incurred for this and other acts manifesting the same class of dispositions, were 
not so disproportioned to his offences, or so uncalled for by the occasions of the state, 
as some persons have been led to imagine. 

Saul had scarcely made an end of offering his sacrifices before he was apprized of 
the approach of Samuel, and went forth to meet him. The apology he made to the 
prophet for what he had done, — that his force was diminishing, and that he was afraid 
that if he delayed any longer the Philistines would fall upon him before sacrifices hod 
been offered to Jehovah — showed little of that reliance upon the Divine King, which 
every Hebrew general was expected to manifest ; and but little anxiety to receive 
these prophetic counsels which Samuel had promised to deliver. Tender nearly simi- 
lar circumstances, how different was the conduct of Gideon, who gained immortal 
honor by these theocratic sentiments which enabled him to leave to his successors a 
memorable example of confidence in God ! Samuel saw through the hollowness of 
Saul's apology, and warned him that by such sentiments as he entertained, and such 
conduct as he manifested, he was rendering himself unworthy to be the founder of a 
royal house, inasmuch as he could not become a pattern to his successors ; and that 
by persevering in such a course he would compel the appointment of one more worthy 
than himself to reign over Israel, and to be the father of a kingly race. Samuel then 
retired from Gilgal, leaving Saul to carry on, as he saw best, the war he had under- 
taken. 

On numbering his remaining force, Saul found that but six hundred men remained 
with him. With a less force than this, enemies as formidable as the Philistines had 
in former times been defeated. But Saul, entirely overlooking, or distrusting, that 
divine assistance which every Hebrew leader in a just war was entitled to expect, 
and regarding only the disparity of his force, felt that it would be imprudent to engage 
or oppose so vast an army with a mere handful of disheartened men. He therefore 
retired from the field, and threw himself into the reconquered fortress of Gibeah. 
On discovering his retreat, the Philistines sent three powerful detachments in different 
directions to ravage the country, while the main body of their army still remained 
encamped near Michmash. 

In this extremity, an entire change was wrought in the aspect of affairs through 
the daring valor of Jonathan. Accompanied only by his armor-bearer, he withdrew 
secretly from the camp, and, by climbing, opened himself a passage to one of the 
outposts of the Philistines, upon the summit of a cliff, deemed inaccessible, and 
therefore not very strongly guarded ; and penetrating to the enemy by so new and 
unexpected a path, he killed the advanced piquets, and, supported by his follower, 
slew all whom his hand encountered, and bore disorder and alarm into the camp of 
the Philistines, then much weakened by the detachments we have mentioned. The 
cries which arose from this part of the camp confounded and terrified the more dis- 
tant parts ; so that, aware of the presence of an enemy, which yet did not appear to 
them, they turned their arms against one another, and destroyed themselves with the 
blind fury of despairing men. The clamor which arose in the Philistine camp was 
heard by the Israelites. Saul at first was willing to go through the form of consult- 
ing the Lord by urim; but the confusion increasing in the Philistine camp, he deemed 
it a time for action rather than counsel; and directing the priest to forbear, he 
hastened to join his valiant son, whose absence was now known, and to whom this 
disorder was rightly attributed. The enemy were already flying in all directions, and 
Saul, with his small band, committed terrible havoc upon the fugitives. While thus 
engaged, his force increased with still greater rapidity than it had previously dimin- 
ished: for not only did the Hebrew captives take the opportunity of making their 
escape and joining their king, but great numbers came forth from their lurking places 
to join in the pursuit; so that Saul soon found himself at the head of six thousand 
men. The rash and inconsiderate king, in his determination to make the most of his 
advantage, laid an interdictive curse upon any or his people who should taste food 
until the evening. Not only were the pursuers weakened and exhausted by the 
strict abstinence thus enjoined, but Jonathan, unaware of this interdict, unwittingly 
transgressed it by tasting a little wild honey which he met with in his way througn 
a forest. 



HISTORY OF THE BIBLE. 267 

In the evening, the famished people, being then released from the interdict, flew 
ravenously upon the prey of cattle, and, in their impatience, began to devour the raw 
and living flesh. This" being a transgression of the law which forbade meat nut 
properly exsanguinated to be eaten, Saul, who was really rather zealous to observe 
the law when it did not interfere with his own objects, interposed, and ordered the 
meat to be properly and legally slaughtered and prepared for food. 

The people being now refreshed, Saul proposed to continue the pursuit during the 
night, but deemed it prudent first to censult the Lord through the priest. No answer 
was given. This Saul interpreted to intimate that his solemn interdict had been 
transgressed ; and, again unreasoning and rash, he swore that even were the trans- 
gressor his own son Jonathan, he should surely be put to death. It was Jonathan : 
the lot determined this. His father told him he must die; but the people, full of 
admiration of the young prince, protested that not a hair of his head should suffer 
damage, and thus saved his life. 

This campaign, although concluded without a battle, was not the less productive 
of durable advantage. The glory which Saul acquired by it strengthened his au- 
thority among his own people, and henceforth no enemy to which he could be upposed 
seemed invincible to him. We see him, indeed, waging war, in turn, against Moab, 
Amnion, and Edom, and against the Amalekites and the Philistines ; and in whatever 
direction he turned his arms, he obtained the victory and honor. Valiant himself, he 
esteemed valor in others ; and whenever he discovered a man of ability and courage, 
he endeavored to draw him near to himself, and to attach him to his person. The 
qualities most prized by Saul were eminently possessed by his own cousin Abner, 
and he became " captain of the host," or generalissimo of the army of Israel. 

The several expeditions of Saul against the enemies of Israel took up, at inter- 
vals, the space of five or six years. During these years, Samuel, without further 
interference in political affairs, continued to watch the civil interests of the people, 
and to administer justice between them. The authority which he still preserved in 
Israel was very great, and probably not considerably less than it had been at any 
former time. 

About the tenth or eleventh year of Saul's reign, God made known to the prophet 
that the iniquity of the Amalekites had not reached its height, and that the time was 
fully come when the old sentence of utter extermination should be executed. Saul 
was charged with its execution ; and his commission, as delivered to him by Samuel, 
was expressed in the most absolute terms, and left the king no option to spare aught 
that breathed. Under this supreme order, the king made a general call upon all the 
tribes, which brought together an army of two hundred thousand men, among whom 
there were but ten thousand men of Judah. The deficiency of that tribe in supplying 
its due proportion is probably not noticed by the historian on this and on a former oc- 
casion, without some object; and that object probably was to convey the intimation 
that since the sceptre had been of old promised to that tribe, it was discontented at 
the government of Saul, and less hearty than the other tribes in its obedience. 

The king led his army into the territory of Amalek. There he made the most able 
disposition of his forces, seized the most favorable positions, and then turned his ad- 
vantages against the enemy. A general action followed, in which the Israelites were 
victorious, and they pursued the Amalekites to their most distant and last retreats. 
Agag, the king, was taken alive with all his riches. Blinded by his ambition and his 
avarice to the danger of acting in defiance of a most positive and public command 
from God himself, Saul determined to spare the life of Agag, and to preserve the more 
valuable parts of all the booty from destruction ; but with a most insulting or weak 
mockery of obedience, " all that was vile and refuse they utterly destroyed." He then 
led home his triumphant army, and paused in the land of Eastern Carmel,* where he 
erected a monument of the most important and distant expedition in which he had 
hitherto been engaged. He then passed on to Gilgal. Samuel came to him there 
soon after his arrival, and at once charged him with his disobedience. Saul behaved 
with a degree of confusion and meanness which we should scarcely have expected 
from him, and which the consciousness of wrong-doing only can explain. He affirmed 
and persisted that he had obeyed the Divine command, when everything before and 
around him evinced that he had not. ' In the end he confessed that he had acted 

* On the southwestern borders of the Dead sea, and which we caJ. " Eastern Carmel" to distinguish il 
trom "Mount Carmel," which lies westward, on the Mediterranean. 



268 AN ILLUSTRATED 

wrong; but then excused himself by laying one part of it on the zeal of the people 
to sacrifice the best of the cattle to Jehovah, and part to his own fear of restraining 
them from it. It was a great grief to Samuel to hear the king of Israel betray such 
meanness of soul, in palliating an unjustifiable action ; and, conceding ihe truth of the 
latter statement, he asked with severity, " Hath Jehovah as much delight in burnt- 
offerings and in sacrifices as in obedience to his voice? Behold, to obey is better than 
sacrifice; and to hearken than the fat of rams." He then continued authoritatively, 
as a prophet, to announce his rejection from being the founder of a royal house, as 
the fixed purpose of the Divine King whose imperative commands he had publicly 
disobeyed, or assumed a power of dispensing with, to such an extent as suited his 
convenience. It would be wrong to consider this as the sole act or omission for which 
this rejection was incurred. It was but one of many acts by which he indicated an 
utter incapability of apprehending his true position, and in consequence manifested 
dispositions and conduct utterly at variance with the principles of government which 
the welfare of the state, and, indeed, the very objects of its foundation, made it most 
essential to maintain. Unless the attempts at absolute independence made by Saul 
were checked, or visited with some signal mark of the divine displeasure, the prece-< 
dents established by the first king were likely to become the rule to future sovereigns. 
And hence the necessity, now at the beginning, of peculiar strictness, or even of se- 
verity, for preventing the establishment of bad rules and precedents for future reigns. 

Saul at first betrayed more anxiety about present appearances than ultimate results; 
and he entreated Samuel to remain, and honor him in the sight of the people, by 
joining with him in an act of worship to Jehovah. Samuel refused ; and as he turned 
to go away, the king caught hold of the skirt of his robe to detain him, with such 
force, that the skirt was rent off. " So hath God," said the prophet, " rent from thee, 
this day, the kingdom of Israel, and given it to thy neighbor who is better than thee. 
Nor will he who gives victory to Israel lie or repent; for he is not a man, that he 
should repent." The expression which we have here particularly indicated was prob- 
ably intended and understood as a further rebuke for the triumphal monument which 
Saul had erected in Carmel, and whereby he seemed to claim to himself that honor 
for the recent victory which, under the principles of the theocracy, was due to God 
only. Samuel, however, complied with the earnest wish of the king, and returned 
with him to the camp. There acting on the stern injunction which Saul had neglected, 
the prophet commanded the king of the Amalekites, by whose sword many mothers 
in Israel had been made childless, to be put to death. When the prophet and the 
king separated, the former proceeded to his usual residence at Ramah, and went no 
more to see Saul to the day of his death. Yet as he had a great regard for a man 
who, with all his faults, had many good natural qualities which would well have fit- 
ted him for rule in a simple human monarchy, and who, moreover, was faithful and 
even zealous for Jehovah, as his God, however deficient in obedience to him as his 
king, the prophet continued long to mourn greatly for him, and to bewail the doom 
which it had been his painful duty to declare. 

After fifteen years, the Lord rebuked Samuel for this useless repining, and com- 
manded him to proceed to Bethlehem, there to anoint the man Avorthier than Saul, 
whom he had chosen to fill his forfeited place, and to become the founder of a royal 
house. This was a delicate mission ; for Samuel knew enough of Saul to fear that 
he would not scruple to put even himself to death if the fact came to his knowledge. 
He therefore veiled his real object under the form of a public sacrifice, which, in his 
prophetic character, he had a right to enjoin. That he still retained his authority as 
civil judge is evinced by the alarm which his unexpected visit occasioned to the elders 
of Bethlehem, who " trembled" at his coming, for fear it should be not " peaceably," 
but in judgment. 

The family to which Samuel was sent was that of Jesse, the grandson of Boaz and 
Ruth, and, as such, a person of consideration in that place. Jesse was the father of 
eight sons, all of whom were present in Bethlehem, save the youngest, David by 
name, who was abroad with his father's flock. The whole family was invited by the 
prophet to be present at his sacrifice. . Samuel knew that the destined king was to be 
found among Jesse's sons, but knew not as yet for which of them that distinction was 
intended. Still influenced by those general prepossessions in favor of such persona' 
qualities as he had formerly beheld in Saul with complacency and admiration, Samuei 
no sooner beheld the commanding and stately figure of Jesse's eldest son, Eliab, than 



HISTORY OF THE BIBLE. 269 

he concluded that " the Lord's anointed was before him." For this he received the 
striking rebuke, " Look not on his countenance, or on the height of his stature ; be- 
cause I have refused him : for Jehovah seeth not as man seeth ; for man looketh on 
the outward appearance, but Jehovah looketh on the heart." It further appeared that 
no one of the other sons of Jesse then present was the object of the divine choice. 
On this, Samuel, with some surprise, asked Jesse whether he had other sons ; and 
learning that the youngest, a mere youth of fifteen years old, was abroad in the fields, 
he caused him to "be sent for. When he arrived, Samuel was struck by his uncom- 
monly handsome appearance, especially by a freshness of complexion unusual in that 
country, and by the singular fire and beauty of his eyes. The divine choice was at 
once intimated to him, " Arise, anoint him, for this is he !" As in the case of Saul 
himself, this precious anointing was significant only of the divine intention and choice. 
As Saul had returned to his fields, so David returned to his flock. The path to the 
throne was to be opened by circumstances which did not yet appear. The anointing 
was the sign and seal of an ultimate intention. For the present David was not more 
a king, nor Saul less one, than before. 

The doom of exclusion had been pronounced upon Saul at a time when he was daily 
strengthening himself on the throne, and increasing in power, popularity, and fame ; 
and when his eldest son, Jonathan, stood, and deserved to stand, so high in the favor 
of all the people, that no man could, according to human probabilities, look upon any 
one else as likely to succeed him in the throne. But when the excitement of war and 
victory had subsided, and the king had leisure to consider and brood over the solemn 
and declaredly irrevocable sentence which the prophet had pronounced, a very serious 
effect was gradually produced upon his mind and character; for he was no longer 
prospered and directed by God, but left a prey to his own gloomy mind. The con- 
sciousness that he had not met the requirements of the high vocation to which, 
" when he was little in his own sight," he had been called, together with the threat- 
ened loss of his dominion and the possible destruction of his house, made him jealous, 
sanguinary, and irritable, and occasionally threw him into fits of the most profound 
and morbid melancholy. This is what, in the language of scripture, is called " the 
evil spirit that troubled him." That it was not a case of demoniacal possession, as 
some have been led by this form of expression to suppose, is obvious from the effects 
to which we shall presently advert. Nor was it needful; for, as acting upon the char- 
acter of man, earth contains not a more evil spirit than the guilty or troubled mind 
abandoned to its own impulses. 

Not long after David had been anointed by Samuel, the mental malady of Saul gath- 
ered such strength — the fits of his mad melancholy became so long and frequent, that 
some remedial measures appeared necessary. Remembering that Saul had always 
been remarkably sensible to the influence of sweet sounds, it occurred to his friends 
that it might be attended with good effects, were an able musician retained at court,, 
to play before the king, when his fits of gloom and horror came upon him. Saul him- 
self approved of this advice, and directed that a person with the suitable qualifications 
should be sought. This reminded one of the courtiers how skilfully and sweetly he 
had heard the youngest son of Jesse play upon the harp ; and in mentioning this U, 
the king he also took occasion to commend David as a young man of known valor,, 
prudent in conduct, and very comely in his person. From this and other corroborative 
circumstances, it is easy to perceive that music was now, and much earlier, cultivated 
by the Hebrews as a private accomplishment and solace. It formed their most usual 
relaxation, and divided their time with the labors of agriculture and the care of flocks. 
The report which he had heard engaged Saul to send to Jesse, demanding his son 
David. The old man accordingly sent him to court, together with such a present to 
the king as the customs of the age — and of the east in all ages, required as a homage. 
It consisted of a quantity of bread, a skin bottle of wine, and a kid. 

Thus, in the providence of God, an opening was made for David, whereby he might 
become acquainted with the manners of the court,, the business of government, and 
the affairs and interests of the several tribes, and was put in the way of securing the 
equally important advantage of becoming extensively known to the people. These 
were training circumstances for the high destinies which awaited him. Saul himself, 
ignorant that in him he beheld the " man worthier than himself," on whom the in- 
heritance of his throne was to devolve, contributed to these preparations. He received 
the youthful minstrel with fervor ; and,, won by his engaging disposition and the beau- 



270 AN ILLUSTRATED 

ties of his mind and person, not less than by the melody of his harp, became much 
attached to him. The personal bravery of David, also, did not long remain unnoticed 
by the veteran hero, who soon elevated him to the honorable and confidential station 
of his armor-bearer — having obtained Jesse's consent to allow his son to remain in at- 
tendance upon him. His presence was a great solace and relief to Saul ; for whenever 
he fell into his fits of melancholy, David played on his harp before him ; and its soft 
and soothing strains soon calmed his troubled spirit, and brought peace to his soul. 

In the twenty-six years which had passed since the signal overthrow of the Phil- 
istines at Michmash, that people had recruited their strength, and at last* deemed 
themselves able to wipe out the disgrace they then incurred, and to recover their pre- 
vious superiority over the Israelites. They recommenced the Avar by invading the ter- 
ritory of Judah : Saul marched against them ; and the two armies encamped in the 
face of each other, on the sides of opposite mountains which a valley separated. 
While thus stationed the Hebrews were astonished and terrified to behold a man of 
enormous stature, between nine and ten feet high, advance from the camp of the Phil- 
istines attended by his armor-bearer. His name was Goliah. He was arrayed in 
complete mail, and armed with weapons proportioned to his bulk. He stood forth 
between the hosts, and, as authorized by the Philistines, who were confident that his 
match could not be found, proposed, with great arrogance of language, that the ques- 
tion of tribute and servitude should be determined by the result of a single combat 
between himself and any champion which might be opposed to him. The Israelites 
were quite as much dismayed at the appearance of Goliah, and at the proposal which 
he made, as the Philistines could have expected, or as the Philistines themselves 
would have been under the same circumstances. No heart in Israel was found stout 
enough to dare the encounter with this dreadful Philistine; nor was any man then 
present willing to take on his single arm the serious consequences of the possible re- 
sult. Then finding that no one of riper years or higher pretensions offered himself to 
the combat, David presented himself before Saul, whom he attended as his armor- 
bearer, and said, "Let no man's heart fail because of him; thy servant will go and 
fight with this Philistine." But Saul told him that he was unequal to such a contest, 
" For thou art but a youth, but he a man of war from his youth." The reply of Da- 
vid was equally forcible and modest: — " Thy servant tended his father's flock; and 
when there came a lion or a bear, and took a lamb out of the flock, then I pursued 
him and smote him, and snatched it from his mouth ; and if he rose against me, I 
caught him by the beard, and smote him, and slew him. Both lions and bears hath 
thy servant smitten, and this uncircumcised Philistine shall be like one of them. Let 
me go and smite him, and take away the reproach from Israel ; for who is this uncir- 
cumcised Philistine that he should defy the hosts of the living God ?" He added, 
" Jehovah who delivered me from the power of lions and bears will deliver me from 
the hand of this Philistine." Saul had been too little accustomed to this mode of 
speaking and feeling not to be struck by it. Although he had himself not been prone 
to exhibit military confidence in God, he perceived that such a confidence now sup- 
plied the only prospect of success ; he therefore said, V Go; and may Jehovah be with 
thee !" He would fain have arrayed him in his own complete armor; but David re- 
jected this as an incumbrance, and stepped lightly forward in his ordinary dress, and 
without sword or shield, or spear, having only in his right hand a sling— with the use 
of which early pastoral habits had made him familiar — and in his left a little bag, 
containing five smooth pebbles picked up from the small brook that then meandered 
and still meanders through the valley of Elah.f The giant was astonished, and felt 
insulted that a mere youth should be sent forth to contend with so redoubted a cham- 
pion as himself; and availing himself of the pause which the ancient champions w r ere 
wont to take to abuse, threaten, and provoke each other, he cried, " Am I a dog, that 
thou comest against me with staves ?" He then cursed him by his god, and, like the 
old Homeric heroes, threatened to give his flesh to the fowls of the air and to the 
beasts of the field. David's reply, conceived in the finest and truest spirit of the the- 

* B. C. 1060, five years after the anointing of David. 

t " We entered the famous Terebinthine vale, renowned for centuries as the field of the victory gained 
by David over the uncircumcised Philistine. Nothing has occurred to alter the face of the country. The 
very brook out of which David chose the five smooth stones has been noticed by many a thirsty pilgrim 
journeying from Jaffa to Jerusalem, all of whom must pass it in their way. The ruins of goodly edifices, 
indeed, attest the religious veneration entertained in later periods for this hallowed spot ; but even tlicso 
are now become so insignificant that they are scarcely discernible, and nothing can be said to interrupt lie 
native dignity of this memorable scene." — Cj.akke. 



HISTORY OF THE BIBLE. 271 

ncracy, at once satisfies us that we behold in him the man fit to reign over the pecu- 
liar people. " Thou comest to me with a sword, and with a spear, and with a shield ; 
but I come to thee in the name of the Lord of hosts, the God of the hosts of Israel, 
whom thon hast defied. This day will Jehovah deliver thee into my hand ; and I 
will take thy head from thee, and I will give thy carcass, and the carcasses of the 
host of the Philistines, this day to the fowls of the air and to the wild beasts of the 
earth, that the whole earth may know that there is a God in Israel. And all this as- 
sembly shall know that Jehovah can save without sword or spear; for the battle is 
Jehovah's, and he will deliver you into our hands." On this the enraged giant strode 
forward ; and David hastened to fit a stone to his sling ; and he flung it with so true 
an aim that it smote the Philistine in the only vulnerable part that was not cased iu 
armor, his forehead, and buried itself deep in his brain. He then ran and cut off the 
monster's head with his own sword, thus fulfilling the prediction he had just uttered. 
A few minutes after he had gone forth, he returned, and laid the head and sword of 
the giant at the feet of Saul. 

The overthrow of their champion struck a panic into the Philistines. They fled, 
and were pursued, with great slaughter, even to their own country, by the Israelites, 
who then returned and plundered their camp. 

The honor which David won by this splendid achievement was too great for his 
safety. Saul could not but feel that the sort of spirit by which the youthful hero had 
been actuated was precisely that which on many preceding occasions he himself ought 
to have manifested, and for not doing which the doom of exclusion had been pro- 
nounced against him. The feeling that David was really the hero of the recent fight, 
was also not pleasant to one so jealous of his military glory. And when the women 
came forth from their towns to greet the returning conquerors with their instruments 
of music, and sang responsively to their tabrets and their viols, — 

" Saul has smitten his thousands, 
But David has his ten thousands slain," 

the indignation of the king was provoked to the utmost. " To me," he said, " they 
have ascribed but thousands, and to David tens of thousands : what more can he have 
but the kingdom ?" It would therefore seem that this preference of David to him by 
the women in their songs first suggested to him the possibility that he was the man, 
worthier than himself, who was destined to succeed him and to supersede his de- 
scendants: and the notion having once occurred, he probably made such inquiries as 
enabled him to conclude or to discover that such was the fact. His knowledge of it 
appears soon after; and we know that from this time forward David became the ob- 
ject, not merely of his envy and jealousy, but of his hatred and dislike. Yet he was 
afraid, if he as yet wished, to do him any open injury; but as he could not bear him 
any longer in his former close attendance about his person, he threw him more into 
the public service, intrusting to him the command of a thousand men. From his sub- 
sequent expressions a*nd conduct, it seems likely that the king expected that the 
inexperience of youth might lead David into such errors in this responsible public 
station as would either give him occasion to act against him, or would seriously 
damage his character with the people. But if such were his views, they were 
grievously disappointed. In his public station "David behaved himself wisely in all 
his ways, for Jehovah was with him;" and the opportunity which was given him 
only served to evince his talents for business and his attention to it; and, conse- 
quently, to increase and establish that popularity among the people which his char- 
acter and exploits had already won. And so it was, that the dislike and apprehen- 
sions of Saul increased in proportion to the abilities and discretion which David 
evinced, and to the popularity which he acquired. 

The king was under the full operation of those feelings, which as yet he durst not 
avow, when he happened to learn that his daughter Michal had become attached to 
David. This was far from displeasing him, as he thought it gave him an opportunity 
of entrapping the son of Jesse to his own destruction. He promised her to him; but 
on the condition of so difficult an enterprise against the Philistines, as he fully ex- 
pected would ensure his death. But David, always victorious, returned in a few days 
with more numerous pledges of his valor than the'king had ventured to demand ; and 
he was then married to Michal, who could not with any decency be refused to him, 

In some subsequent actions against the Philistines, with whom a desultory warfare 
was still carried on, David displayed such courage and military skill as greatly in- 



272 AN ILLUSTRATED 

creased his renown in Israel, and increased in the same proportion the animosity of 
Saul. His hate became at last so ungovernable, that he could no longer confine the 
dark secret to his own bosom, or limit himself to underhand attempts against the 
iife of Jesse's son. He avowed it to his son Jonathan and to his courtiers, charging 
them to take any favorable opportunity of putting him to death. He knew not yet 
of the strong attachment which subsisted between Jonathan and David, — that "his 
noble son, rising far above all selfishness, pride, or envy, loved the son of Jesse even 
"as his own soul." He heard the command with horror, and apprized David of it, 
counselling him to hide himself until he should have an opportunity of remonstrating 
on the subject privately with the king. This he did with such effect, displaying the 
services and fidelity of David with such force, that the better reason of Saul prevailed 
for the time, and he solemnly swore to make no further attempt against his life. 

But not long after, all the evil passions of Saul were again roused by the increased 
renown which David obtained, by a splendid victory over the Philistines. He had 
scarce returned to court before he had a narrow escape of being pinned to the Avail 
by a javelin which the king threw at him in one of those fits of phrensied melancholy 
which the son of Jesse was at that moment endeavoring to sooth by playing on his 
harp. 

David then withdrew to his own house. But the king had now committed him- 
self, and henceforth threw aside all disguise or restraint. He sent some of his attend- 
ants to watch the house ; and David would undoubtedly have been murdered the next 
morning, had not his faithful wife managed his escape during the night, by letting 
him down in a basket through one of the windows. In the morning, when the man 
demanded admittance with the intention of slaying her husband, Miehal told them 
he was very ill and confined to his bed ; and in proof of it showed them the bed, in 
which she had placed a figure made up so as to present the appearance of a body 
covered with the bedclothes. This news they carried to the king, who sent them 
back with orders to bring him alive in his bed. By this means MichaTs artifice was 
discovered, and her father was so enraged, that, for her own safety, she made him 
believe that it was to save her own life she had consented to it. 

As the only revenge then in his power, Saul took away Miehal, and gave her in 
marriage to another ; and the story which she had made up, that David had put her 
in fear of her life, probably precluded her from making that strenuous opposition 
which she might otherwise have done. 

David himself escaped to Ramah, where he acquainted Samuel with all the king's 
behavior to him. Samuel took him to Naioth, which seems to have been a kind of 
school or college of the prophets, in the neighborhood of Ramah, over which Samuel 
presided. Saul soon heard where he was; and so reckless was he now become, and 
so madly bent on his murderous object, that he would not respect even this asylum, 
but sent" messengers to bring David to him. These, when they beheld the company 
of prophets, with Samuel at their head, "prophesying," or singing hymns, fell into 
an ecstasy, and " prophesied" in like manner. The same happened to a second and 
a third party. At last Saul determined to go himself; and in his rage he probably 
intended to slay Samuel also for sheltering David. Indeed, that the youth had gone 
to Samuel, and was sheltered by him, must have confirmed his conviction that David 
was his appointed successor, if he did not yet know, as he probably did, that the son 
of Jesse had actually been anointed by the prophet. But no sooner had the king be- 
held what had so strongly affected his messengers, than he also, as had happened to 
him in his happier days, " prophesied," and lay in an ecstatic trance, divested of his 
outer garment, all that day and night. 

This gave David an opportunity to leave the neighborhood; and he repaired to 
Gibeah, where the king resided, and where Jonathan then was, to seek a private in 
terview with that valuable friend. Jonathan thought himself fully acquainted with 
all the intentions of his father, and would not believe that he really designed the 
death of David. But the latter was well assured of it ; and thought that Saul, having 
become acquainted with their friendship, had concealed his full purpose from Jona- 
than. It was, however, agreed between them, that the conduct of the king on an 
approaching occasion should be deemed to determine his ultimate intentions; and 
that meanwhile David should keep himself concealed. The two friends then walked 
forth aitD the fields. Jonathan then avowed to David his conviction that he, and not 
liimss./ vas the destined successor of Saul; and, with rare generosity of spirit and 



HISTORY OF THE P1BLE. 



273 




Throwing a Javelin. 











18 



274 AN ILLUSTRATED 

abandonment of self, he expressed his cheerful assent to this, and only desired to re- 
ceive the pledge of David that, if himself alive when he became king, protection 
should be granted to him from the designs which evil men might entertain ; and that 
if not himself living, kindness should be extended to his family for his sake. This 
was a matter in which he might be allowed at this time to feel more than usual 
anxiety, as it appears, from a comparison of dates, that a son, Mephibosheth, had 
lately been born to him. Reciprocally, he would pledge himself to protect the life 
of David, to the extent of his power, from the designs of Saul and his other enemies. 
These things they swore before God to each other, and entered together into a cove- 
nant of peace and love. 

It seems that by this time Saul lived in considerable state. At the recurrence of 
the new moons, he was accustomed to entertain his principal officers at meat. Such 
a feast was now near at hand ; and it appears that Saul, who knew that David had 
returned to Gibeah, expected that, notwithstanding what had passed, he would make 
his appearance at this feast, as it would seem that non-attendance was regarded as 
an offensive neglect. Most probably the king thought that David might regard the 
attempt which had been made upon his life as mere phrenetic impulse, not indicative 
of any deliberate intention against him. The first day of the feast, the place which 
belonged to David at tbe king's table was vacant; but Saul then made no remark, 
thinking the absence might be accidental. But when the son of Jesse made no ap- 
pearance on the second day, the king put some questions to Jonathan, who excused 
David's absence, alleging that it was by his permission and consent. On this Saul 
broke forth into the grossest abuse of Jonathan, and assuring him that his succession 
to the throne could never be secure while David lived, concluded with, " Wherefore 
now send for him ; for he shall surely die." And when Jonathan ventured to remon- 
strate, " Wherefore shall he be slain ? What hath he done ?" the maddened king 
threw his javelin to smite him. That he could thus treat his own son, on whom, in 
fact, all the hopes that remained to him were centred, lessens our wonder at his be- 
havior to David, and at the other acts of madness of which he was guilty. By this 
Jonathan knew that the king really intended to destroy his friend. He therefore 
took his bow and went forth, attended by a lad, as if to shoot in the field where Da- 
vid lay hid ; for it had been agreed upon between them that the manner in which the 
arrows were shot, and the expressions used by the archer to the lad who collected 
the arrows after they had been discharged, was to be a sign intimating to David the 
course he was to take ; thus preventing the danger which might accrue to both from 
another interview. But when the unfavorable sign had been given, which he knew 
would render his friend a fugitive, Jonathan could not resist the desire again to com- 
mune with him before he departed. He therefore sent away the lad, and as soon as 
he was gone " David arose out of a place toward the south, and fell on his face toward 
the ground, and three times did obeisance; and they kissed each other, and wept one 
with another, with great lamentation." 

After taking leave of Jonathan, David took his journey westward, with the inten- 
tion of putting himself beyond the reach of Saul, by going to the land of the Philis- 
tines, who were not at that time in actual hostilities with the Israelites, and with 
whom alone the enmity of Saul was not likely to operate to his disadvantage. In his 
way, attended by a few young men who were attached to him, he came to the town 
of Nob, belonging to the priests, about twelve miles from Gibeah, and in the neigh- 
borhood of Jerusalem and Anathoth. To this place the tabernacle had at this time 
been removed. We are not made acquainted with the precise occasion of its removal 
from Shiloh; but it was probably consequent upon the destruction of that town in 
the war with the Philistines. At this place he was received, as his rank and renown 
demanded, by the high-priest Ahimelech, whose surprise at seeing him he thought 
himself obliged to dispel, by the false and unseemly pretence that he had been sent 
by the king on private business of importance. But taking notice of the presence of 
one Doeg, an Edomite, the chief of Saul's shepherds, by whom he doubted not that 
he should be betrayed, he represented to Ahimelech that his business was urgent, 
and begged that he would supply some refreshment to himself and his men, after 
which he would continue his journey. The high-priest had nothing to offer but 
bread which had lain a week on the table of showbread in the sanctuary; and al- 
though by the priests only this might lawfully be eaten, he was induced by the 
alleged urgency of the occasion to give it to David and his men. David afterward 



HISTORY OF THE BIBLE. 



275 




276 AN ILLUSTRATED 

inquired for weapons ; and was told there were none but the sword of Goliah, which, 
as a pious memorial of the victory over that, proud blasphemer, had been deposited 
in the tabernacle. This, at his desire, was brought to him, and having girded it on, 
he took leave of Ahimelech, and continued his journey till he reached°the Philistine 
city of Gath, where he presented himself or was brought before Achish, the king of 
that place, or rather of the state of which that place wa? the denominating metrop- 
olis. It does not appear that David intended himself to be known; or if so, antici- 
pated a more favorable reception : for when he found that he was recognised, and 
that the courtiers ominously represented him as that David to whom the maidens of 
Israel had in their songs ascribed the slaughter of tens of thousands of Philistines, 
and thousands only to Saul, dreading the result of such recollections, David feigned 
himself mad, with such success that Achish exclaimed, " Lo, ye see the man is mad ; 
why .have ye brought him to me? Have I need of madmen, that ye have brought 
this one to play the madman in my presence ? Shall such a one come* into my house ?" 
He was therefore allowed to go where he pleased. • He delayed not to avail himself 
of this advantage, and hastened into the territory of his own tribe of Judah, where 
he found shelter in the cave of Adullam. He was here joined by his parents and 
family, who probably deemed themselves unsafe in Bethlehem; and as soon as his 
retreat became known in the neighborhood, his reputation attracted to him a consid- 
erable number of men hanging loose upon society, as in the somewhat analogous case 
of Jephthah. To understand some of their future operations under David, it is quite 
necessary to give them just that character, and no other, which they bear in the 
Scriptural record, which states that " Every one in distress, every one in debt, and 
every one discontented, flocked to him ; and he became chief over them, and there 
were with him about four hundred men." 

From Adullam David * x>k an opposite direction to that which he had first followed, 
and went into the fa ' ^ of Moab. Here he was well received ; for the king consented to 
take the parents of the outcast unde*r his protection, until the dawning of better days. 
They therefore remained among the Moabites until the troubles of their son ended 
with the life of Saul. But, although he might himself have found greater safety in 
that land, it was important to his future interests that he should return to his own 
country, that his conduct, adventures, and persecutions, there might keep him alive 
in the minds of the people. He did not himself plan anything with reference to the 
destination intended for him ultimately ; but God, who best knew by what agencies 
to effect his purpose, sent the prophet Gad to command him to return into the land 
of Judah. He obeyed, and found shelter in the forest of Hareth. 

Saul soon heard of David's return and the place of his retreat, and was greatly 
troubled ; for, as his safety could not be the object of this move from the security 
which Moab afforded, he inferred that he had returned with the intention of acting 
offensively and vindictively against him when occasion or advantage offered. He 
therefore called together the officers of his court ; and as there was not, as yet, any 
building or palace in which such assemblies could be held, the king sat upon a bank, 
under a tamarisk tree, with a spear in his hand.*' It seems that the persons present 
were chiefly Benjamites ; and Saul, speaking as one distrustful of their fidelity, 
appealed to their selfish interests, asking on what grounds they, as Benjamites, could 
hope to be bettered by the son of Jesse ; and complained that there were plots be- 
tween him and his own son Jonathan, of which they knew, but that they were not 
sorry for him, nor would give any information to him. On this Doeg, the Edomite, 
informed him of the assistance which David had received at Nob from the high- 
priest ; but omitted to state, if he knew, the certainly false grounds on which that 
assistance had been claimed by David and given by the priest ; and added (which 
was not true) that Ahimelech had " inquired of God" for him. On hearing this, 
Saul was highly enraged, and immediately sent for Ahimelech and all the priests of 
his family that were at Nob. When they arrived, the king fiercely charged him 
with his participation in what his jealous imagination tortured into a conspiracy of 
David against him. Ahimelech declared that he had entertained him merely as the 
king's son-in-law, and one employed on the king's business, and denied that he had 
consulted the sacred oracle on his behalf; but Saul, without listening to his state- 
ment, commanded his followers to slay them all. A dead stillness followed this 

* The spear was obviously used by him not more as a weapon than as a sceptre. As such it js several 
times mentioned The earliest sceptres were, in fact, spears in many ancient nations. 




En^by Raf Smith-. NcrreTork. 



HISTORY OF THE BIBLE. 277 

order ; and, finding that no one moved to obey it, the frantic king turned to Doeg and 
commanded him to fall upon them. The unscrupulous Edomite was ready in his 
obedience ; and although the Israelites then present had refused to stain their own 
hands with the blood of the most sacred persons in the land, they had not sufficient 
spirit or principle to interpose in their behalf, but stood by and saw them slaughtered 
by Doeg and his myrmidons. Not fewer than eighty-five priests fell in this horrid 
massacre ; and immediately after, Doeg, by Saul's order, of course, proceeded to Nob, 
and slew all that lived in it — man, woman, child, and beast. This was a further 
development of that judgment upon the house of Eli which had been pronounced of 
old ; this was that deed in Israel of which it had been predicted that " both the ears 
of every one that heareth it shall tingle." The only individual of the family of the 
high-priest who escaped was Abiathar, one of his sons. This person repaired. to 
David, who was deeply afflicted at the intelligence which he brought, and desired 
him to remain with him. 

Soon after this, David heard that a party of Philistines had come up against the 
border-town of Keilah, with the view of taking away the produce of the harvest 
which the people of that town had lately gathered in. He greatly desired to march 
his troop to the relief of that place ; but his men, who, as might be expected from their 
character, were by no means distinguished for their courage or subordination, declined 
so bold an enterprise. At last, a distinct promise of victory from the sacred oracle, 
consulted by Abiathar, who acted as priest, encouraged their obedience. They went 
and obtained a complete victory over the Philistines, delivering Keilah from the 
danger by which it was threatened. This and other instances of David's readiness, 
in his own precarious situation, to employ his resources against the enemies of his 
country, must have tended much to raise his character among the people, and to 
keep him before the public eye. 

He now entered and remained in the town he had relieved, which Saul no sooner 
understood than he exclaimed, "God hath delivered him into my hand; for he is 
shut in by entering into a town that hath gates and bars;" and he delayed not to cal] 
together a powerful force, which he marched to besiege that place. But David, being 
apprized by the oracle that the people of Keilah, unmindful of their obligation to 
him, would deliver him up to the king if he remained there until his arrival, with- 
drew from the place at the head of a force now increased to six hundred men. When 
Saul heard this, he discontinued his march against Keilah. 

David now sought shelter in the eastern part of Judea, toward the Dead sea. 
T,' ere were strong posts and obscure retreats in that quarter, among the mountains 
and the woods, to which he successively removed, as the motions of Saul dictated ; 
for the king, now openly bent on his destruction, hastened to every place to which he 
heard that tlie son of Jesse had retreated, hunting him " like a partridge in the 
mountains." He was for some time in different parts of the wilderness of Ziph. 
He was sheltered by a wood in that wilderness., when Jonathan, becoming acquainted 
with his place of retreat, went to him, " to encourage him to trust in God." He 
said to him, " Fear not, for the hand of Saul my father shall not find thee; and thou 
shalt be king over Israel, and I shall be next thee ; and that also Saul my father 
knoioeth" Again the friends renewed their covenant before Jehovah, and parted — to 
meet no more. There is really nothing in all history finer than this love of Jonathan 
to David ; it was, as the latter himself found occasion to describe it, " Wonderful, 
passing the love of women !" It was a noble spirit with which the son of the king 
held close to his heart, and admitted the superior claims of, the man destined to 
supersede him and his in the most splendid object of human ambition, which, on 
ordinary principles, he might have considered his just inheritance. But his were not 
ordinary principles, such as swayed the mind and determined the conduct of his father. 
His were the true principles of the theocracy, whereby he knew that Jehovah was 
the true king of Israel, and cheerfully submitted to his undoubted right to appoint 
whom he would as his regent, even to his own exclusion; and, with generous hu- 
mility, was the first to recognise and admire the superior qualities of the man on whom 
it was known that his forfeited destinies had fallen. Yet lest, in our admiration of 
Jonathan's conduct, human virtue should seem too highly exalted, it may be well to 
remember that the hereditary principle in civil government was as yet without pre- 
cedent among the Hebrews, with whom sons had not yet learned to look to succeed 
their fathers in their public offices. None of the judges had transmitted their authority 



278 AN ILLUSTRATED 

to their sons or relatives: and the only instance in which an attempt had been made 
(by Abimelech) to establish this hereditary principle had most miserably failed. But 
the friendship of Jonathan and David is a passage in the history of the Hebrew king- 
dom from which the mind reluctantly withdraws. If it occurred in a fiction, it would 
be pointed out as an example of most refined and consummate art, that the author 
represents to us in such colors of beauty and truth the person he intends to set aside, 
and allows him so largely to share our sympathies and admiration with the hero of 
his tale. 

Not long after this, some inhabitants of Ziph went to Gibeah and acquainted the 
king with the quarter in which David hiy hid. Saul was so transported with joy at 
the news, that he heartily blessed them as the only people who had compassion upon 
him in his trouble; for by this time, if not before, it seems that his morbid fancy had 
fully persuaded him that David was really engaged in a conspiracy to take his life, 
and place the crown upon his own head. But David had timely intelligence that his 
retreat was betrayed, and withdrew southward into the wilderness of Moan. But 
Saul pursued him thither, and, with the design to surround him, was already on one 
side of the mountain, on the other side of which David lay, when he was providen- 
tially called off by intelligence of a sudden incursion into the country by the Philis- 
tines. He went and repulsed them ; and then, at the head of three thousand men, 
returned to follow upon the tracks of Jesse's son — so inveterately was he now bent 
upon his fell purpose. 

Meanwhile David had removed to the district of Engeddi, toward the southwestern 
extremity of the Dead sea, the caverns and rocky fastnesses of which offered many 
secure retreats. Saul pursued him into this region, and one day entered a large cave, 
to repose himself during the heat of the day. Now it happened that David and his 
men were already in this cave; but, being in the remote and dark inner extremity, 
were unperceived by the king ; but he, being between them and the light which entered 
at the cave's mouth, was seen and recognised by them. As he lay asleep, David's 
men joyfully congratulated him that his enemy was now completely in his power. 
But they knew not what manner of spirit was in the son of Jesse. "Jehovah forbid," 
he said to them, " that I should do this thing to my master, the anointed of Jehovah, 
to stretch forth my hand against him; for the anointed of Jehovah is he;" and the 
men were with difficulty restrained by these words from putting the king to death. 
But that he might know how completely his life had been in the hands of the man 
whose life he sought, David went and cut off the skirt of his mantle. Saul at length 
arose, and left the cave, and went his way. David went out and called after him, 
"My lord, the king!" When Saul turned, David bowed himself reverently toward 
the earth, and proceeded in the most respectful terms to remonstrate against the 
injustice with which he had been treated, and the inveteracy with' which he was 
pursued. He charitably imputed the designs laid to his charge to the suggestions of 
evil-minded men; and, in proof of their utter groundlessness, related what had hap- 
pened in the cave, and produced the skirt to show how entirely the king's life had 
been in his power. Saul's naturally good feelings were touched by this generous for- 
bearance from one who knew that his own life was then sought by him. "Is that 
thy voice, my son David !" he cried, and his softened heart yielded refreshing tears, 
such as he had not lately been wont to shed. That which had been in David a for- 
bearance resulting from the natural and spontaneous impulse of his own feelings, 
seemed to the king an act of superhuman virtue, which forced upon him the recog- 
nition that he was indeed that " worthier" man to whom the inheritance of his crown 
had been prophesied. Rendering good for evil was a new thing to him ; and now. in 
the regard and admiration which it excited, he freely acknowledged the conviction he 
entertained, — "And now, behold, I know well that thou wilt surely be king, and that 
the kingdom of Israel will be established in thy hand. Swear now, therefore, to me, 
by Jehovah, that thou wilt not cut off my seed after me, and that thou wilt not 
destroy my name out of my father's house." The anxiety of the king, and even of 
Jonathan, on this point, seems to show (what has already appeared in the case of 
Abimelech) that it was even then, as it ever has been until lately, usual for oriental 
kings to remove by death all those whose claims to the throne might seem superior 
or equal to their own, or whose presence might offer an alternative to the discon- 
tented: the intense horror with which the Hebrews regarded the prospect or fear of 
genealogical extinction, also contributes to explain the anxiety which both Saul and 



HISTORY OF THE BIBLE. 279 

Jonathan felt on this point more than on any other. David took the oath required 
fiom him ; Saul then returned to Gibeah, and David, who had little confidence in the 
permanency of the impression he had made, remained in his strongholds. 

Very soon after this, Samuel died, at the advanced .age of ninety-two years (B. C. 
1072),' after he had judged Israel fifty years, that is, twelve years alone, and thirty- 
eight years jointly with Saul; for there is no doubt that he retained his authority as 
civil judge to the end of his life. The death of this good man was lamented as a 
common calamity by all true Israelites, who assembled in great numbers lo honor hit 
funeral. He was buried in the garden of his own house at Raman. 

As David immediately after removed much further southward, even " into the 
wilderness of Paran," it would seem that, having no confidence in Saul's fits of right 
feeling, he was fearful of the consequences of the absence of that degree of moral 
restraint upon him which had existed while the prophet lived. The southern coun- 
try offers, in the proper season, excellent pastures, away to which those of Judah, 
who had " large possessions of cattle," Avere wont to send their flocks during a part 
of the year. The advantage offered by the free use of these open pastures was, 
however, in some degree counterbalanced by the danger from the prowling Arab 
tribes with which, they sometimes came in contapt. David probably supported his 
men during the eight months of his stay in this region by acting against those tribes, 
and making spoil of their cattle.- And as their hand was against every man, it was 
natural that every man's hand should be against them ; the rather, as we may be 
sure, from their general conduct, that they lost no occasions of oppressing or plun- 
dering the people inhabiting, or pasturing their flocks, along or near the southern 
frontier. Thus the presence of David's troop was, for that reason, a great advantage 
to the shepherds, as he had by this time secured sufficient control over his men tc 
oblige them to respect the property of the Israelites. And this was, at least in the 
feelings of the people, no small thing in a body of men living abroad with swords in 
their hands, and obliged, as they were, to collect their subsistence in the best way 
they could. Among those who were advantaged by this, none were more so than the 
shepherds of Nabal, a man of large possessions in Carmel. When David returned 
northward, he heard that Nabal was making great preparations for the entertainment 
of his people during the shearing of his three thousand sheep; and being then 
greatly pressed for provisions, he sent some of his young men to this person to salute 
him respectfully in his name, and to request some small supply out of the abundance 
he had provided. Now in point of fact, according to all usage, Nabal ought to have 
anticipated this request, as soon as he learned that one who had protected his property 
in the wilderness was then in his neighborhood. But Nabal was "churlish and evil 
in all his manners, and irritable as a dog." This character, his insulting answer to 
the message fully supported : — " Who is David ? and who is the son of Jesse ? 
There be many servants now-a-days thai break away, every man from hts master. 
Shall I then take my bread, and my water, and my flesh, which I have killed foi my 
shearers, and give it to men whom I know not whence they be ?" When this answer 
was brought back to David, he was highly enraged, and ordered his men to gird on 
their swords ; and, with four hundred of them (leaving two hundred to protect the 
baggage), he set forth with the rash and cruel purpose of destroying the churl and 
all that belonged to him. The provocation, although very great, and not likely to be 
overlooked by a military man, was certainly not such as to justify this barbarous 
design. Its execution was, however, averted" by Abigail, the wife of Nabal, who is 
described as " a woman of good understanding, and beautiful in form." Those 
shepherds who had been in the wilderness with the flocks, and were sensible of the 
value of that protection which David's troop had rendered, greatly disapproved of 
their master's conduct. They therefore reported the whole matter to their mistress, 
who appears to have had that real authority in the household which a woman of 
sense always has had in the house of even a brutal fool. She concurred in their 
apprehensions as to the probable consequences, and with a promptitude which bears 
out the character given to her, decided on the proper steps to avert them. While 
Nabal was eating and drinking, even to drunkenness, at the feast, she made up an 
elegant and liberal present, consisting of two hundred loaves of bread, two skin- 
bottles of wine, five measures of parched corn, five sheep readv dressed, two hundred 
clusters of raisins, and two hundred cakes of figs; and, having placed all this on asses, 
she set forth with suitable attendance to meet the enraged hero. She soon met him 



AN ILLUSTRATED 




Presents to a Bedouin Chi ;f. 

and his men, on full march to Carmel ; 
and after rendering him her most respect- 
ful homage, she spoke to him with such 
fine tact and prudence, that his passion 
grew calm under her hand ; and she con- 
vinced him that the deed which he con- 
templated would cause the weight of in- 
nocent blood to lie heavy on his conscience 
in after days. Being thus made to feel 
that he had allowed the bitterness of "a 
blockhead's insult" * to sink too deeply in 
his soul, he felt really thankful that his fell 
purpose had been interrupted : — " Blessed 
be Jehovah, the God of Israel," he said, 
" who sent thee this day to meet me ; and 
blessed be thy advice, and blessed be thou, 
who hast kept me this day from coming 
to shed blood, and from avenging myself 
with mine own hand." 

Abigail returned to her husband, and 
tlie next day acquainted him with the 
steps she had taken, and the imminent 
danger into which his churlishness had 
brought him and his. The view which 
was presented to his mind of the evil 
which had hung over his head struck him 
with such intense dread and horror, that 
in a few days he died of a broken heart. 
When this came to the ears of David, 
who had been much charmed by the good 
sense and beauty of Abigail, he sent to 
her, and she consented to become his wife. 
He had previously married Ahinoam of 
Jezreel, after Saul had given Michal to 

* " Fate never wounds more deep the gen'rous heart. 
Than when a blockhead's insult points the dart." 

JOHKSOK 



m 






.<::-: 



HISTORY OF THE BIBLE. 231 

another. Polygamy was not expressly forbidden by tne law; neither did it receive 
any sanction therefrom. It was a matter of existing usage with which the law did 
not interfere ; although it discouraged the formation, by the kings, of such extensive 
harems as the kings of the East have been wont to possess: and both David and his 
son Solomon had ample occasion to lament those besotting passions which led them 
to neglect this injunction, as well as to learn that there is in this matter an obvious 
social law which can not with impunity be transgressed. 

Soon after this David removed to his former place of shelter, in the wilderness of 
Ziph. While he remained there, Saul justified the doubts which the son of Jesse, 
who well knew his character, entertained of the continuance of his good resolutions; 
for he again came to seek him at the head of three thousand men. But this only 
gave David another opportunity of evincing the true and generous loyalty of his own 
character. For one night, while the king lay asleep in the midst of his men, with 
his spear stuck in the ground at his head, to mark the station of the chief, David en- 
tered his camp, attended by Abishai (brother to the subsequently celebrated Joab), 
and, without being noticed, penetrated to the very spot where the king lay. Abishai 
thought this a fine opportunity of ending all their troubles with the life of their per- 
secutor ; and begged David to permit him to transfix the sleeping king with his spear. 
But, to the pious hero, " a divinely appointed king, although his enemy, was a sacred 
person. To lay violent hands on him, and to open a way to the throne by regicide, 
was a crime which he justly abhorred. What God had promised him he was willing 
to wait for, till He who had promised should deliver it to him in the ordinary course 
of his providence."* He therefore checked the misdirected zeal of Abishai, and 
withdrew with him, taking away the spear which was planted at Saul's head, and 
the vessel of water which stood there for his use. David then went and stationed 
himself at the edge of an opposite cliff overlooking the camp of Saul, and calling by 
name to Abner, the cousin and chief commander of the king, told him he was worthy 
of death for the careless manner in which he guarded the royal person. As he went 
on reproaching Abner, Saul, as he expected, recognised his voice, and guessing that 
he had again been spared when in his power, called out, "Is that thy voice, my son 
David ?" and was answered, " It is my voice, my lord, O king !" David then pro- 
ceeded with much energy, but in the most respectful language, to remonstrate against 
the treatment he received, and produced the evidence of the spear and water-jug, as 
evincing the value of the king's life in his eyes. The result was the same as it had 
been on a similar occasion before : Saul's heart was touched. He acknowledged that 
he had "acted foolishly, and erred exceedingly;" and after blessing David, returned 
to Gibeah. 

David had before this formed the intention of again withdrawing to the Philistines; 
for in his remonstrance with Saul he had laid the responsibility of this measure upon 
his persecutors : — " If Jehovah hath stirred thee up against me, let him accept an 
offering ; but if they be the children of men, accursed be they before Jehovah, for 
they now drive me out from abiding in the inheritance of Jehovah." He must not 
be allowed, however, thus easily to rid himself of the responsibility of so ill-advised 
and desperate an expedient, in which he neglected to ask counsel of God, but followed 
the impulse of his own apprehensions ; and from the natural and obvious consequences 
of which he could only escape by acts of equivocation, hypocrisy, and ingratitude, 
which do no honor to "his name. However, we are to regard David, in all this por- 
tion of his life, as a learner, as one who was in the course of being trained to rule 
wisely, by various disciplines, distresses, and errors; — for even the errors of conduct 
into which men fall, by having placed themselves in a false position through too con- 
fident a reliance on their own judgment, are not among the least profitable experi- 
ences which they obtain, and Avhich go toward the ripening of their minds. But, 
undoubtedly, it had been better for David, and more becoming, had he remained in 
his own country, relying upon the protection of that good Providence by which he 
had hitherto been preserved. 

. On reaching Gath, with his six hundred men, David was well received by the 
king, who appears to have been the same Achish in whose presence he had formerly 
played the madman. The Hebrew chief soon took occasion to request the Philistine 
king to assign him some town in which he might reside apart with his people ; and 
the king, with generous and unsuspecting confidence, made over to him, to his full 

* Jalm. i. 103 



282 AN ILLUSTRATED 

and exclusive possession, the small border town of Ziklag, which was situated noi 
far from the brook Besor. Here he resided one year and four months, or until the 
death of Saul. From this place he undertook excursions against the ancient predatory 
enemies of Israel, the Amalekites, the Geshurites, and the Gezrites, who roved about 
in Arabia Petraea, on the seacoast as far as Pelusium, and on the southern frontier of 
die tribe of Judah. In all these excursions he utterly destroyed man, woman, and 
child, and took possession of the cattle and apparel, of which their wealth consisted. 
The exterminating character which he gave to this warfare was to prevent the Phi- 
listines from learning that he had been acting against their allies and friends; and. 
he always pretended to Achish that his expedition had been against the Israelites 
and their allies, by which he established himself firmly in the confidence of that 
king. For the cool manner in which the son of Jesse poured out innocent blood to 
cover a deliberate and designing falsehood, we have no excuse to offer. He must 
bear the blame for ever. 

In those days the Philistine states joined their forces for war against Israel; and 
David, having by his pretences impressed upon Achish the conviction that he now 
detested his own people, and was detested by them, was driven to the dreadful alter- 
native of either taking the field with the Philistines and fighting against his brethren, 
or else of appearing ungrateful to Achish, and perhaps of occasioning the destruction 
of his family and himself. But from this difficulty he was extricated by the not un- 
reasonable jealousy of the other Philistine princes, who expected he might turn 
against them in the battle in order to reconcile himself to his master. Achish was 
much hurt at such suspicions against one on whom he so perfectly relied, but was 
reluctantly obliged to dismiss him from the expedition. 

On returning to Ziklag, David found the city pillaged and reduced to ashes. The 
Amalekites, Geshurites, and Gezrites, had taken the opportunity of his absence in 
another direction thus to avenge themselves for his former inroads upon them. They 
did not, however, retaliate to the full extent ; for although " they took the men and 
women who were in it captive, they slew not any, either great or small, but carried 
them away." David's two wives were among the captives. His men were frantic 
at the loss of their families and substance, and at first talked of stoning their leader, 
whom they regarded as at least the remote cause of this calamity. But they were 
at last appeased, and set out in pursuit of the spoilers, notwithstanding the "fatigue 
occasioned by their previous march. Two hundred of the men were unable to pro- 
ceed farther than the brook Besor; and David, leaving them there, continued the 
pursuit with the remaining four hundred. On their way they fell in with a man 
half dead with illness, hunger, and thirst. Having refreshed him with food and 
drink, they learned that he was an Egyptian, a slave to one of the party they pur- 
sued ; but that having fallen ill three days before, his master had left him — to live 
or die, as might happen — and that since then no bread or water had passed his lips. 
He gave an account of the operations of the horde; and, when pressed, agreed tc 
conduct the Hebrew party to the spot at which he knew that they intended to repose. 
When that spot was reached, the nomades were enjoying themselves in full security, 
as they supposed themselves beyond the reach of pursuit, and could not know that 
David would have returned to Ziklag so soon. They were thus easily overthrown; 
and not only did the Hebrews recapture all that they had taken, but gained besides 
so considerable a booty, that David was enabled to send presents to all the rulers in 
Judah who were favorable to his cause. 

The four hundred men who had continued the pursuit were unwilling to share the 
additional spoil with the two hundred who had tarried by the brook Besor, although 
willing to restore their own property to them. But David took the opportunity of 
establishing the useful principle that all the persons engaged in an expedition should 
share equally, whatever part they took in it; or, in other words, that those whose 
presence protected the baggage should be equally benefited by a victory with those 
who went to the fight. 

The present campaign of the Philistines against the Israelites was one of those 
large operations which nations can in general only undertake after long intervals of 
rest. There seems, indeed, during the reign of Saul, to have been always a sort of 
desultory and partial warfare between the two nations; but it had produced no meas- 
ure comparable to this, which was intended to be decisive, and was calculated to tax 
to the utmost the resources of the belligerents. When Saul surveyed, from the 



HISTORY OF THE BIBLE. 



283 




Bedouins with Captives and Spoil 

heights of Gilboa, the formidable army 
which the Philistine had brought into the 
plain of Esdraelon — that great battle-field 
of nations — his heart failed him. Presenti- 
ments of coming events cast deep shadows 
over his troubled mind. He sought coun- 
sel of God. But God had forsaken him — 
left him to his own devices — and answered 
him not, "either by dreams, or by urim, 
ur by prophets." 

The crimes of Saul arose from his dis- 
loyalty to Jehovah, in his reluctance to 
acknowledge him as the true king of Isra- 
el. But as his God he worshipped him, 
and had no tendency toward those idola- 
tries by which so many subsequent kings 
were disgraced. All idolatry and idolatrous 
acts were discouraged and punished by 
birn. In obedience to the law (Deut. xviii. 
10, 11), he banished from the land all the 
diviners and wizards he could find. But 
now, in his dismay, he directed his attend- 
ants to find out a woman skilful in necro- 
mancy, tiiat he might seek through her the 
information which the Lord refused to 
give. One w T as found at Endor, a town not 
far from the camp in Gilboa; and to her 
he repaired by night, disguised, with two 
attendants, and desired her to evoke the 
spirit of Samuel, that, in this dread emer- 
gency, lie might ask counsel of him. What- 
ever might be the nature of the woman's 
art, and her design in undertaking to fulfil 
his wish— whether she meant to impose 
on Saul by getting some accomplice to per- 
sonate Samuel, who had only been dead 
two years, and whose person must have 
become well known to the Israelites during 



284 AN ILLUSTRATED 

his long administration — or whether she expected a demoniacal spirit to give him an 
answer; it appears from a close examination of the text, that, to the great astonish- 
ment of the woman herself, and before she had time to utter any of her incantations, 
the spirit of Samuel was permitted to appear, in a glorified form, and ominously clad 
in that mantle in which was the rent that signified the rending of the kingdom from 
the family of Saul. When the figure appeared, the king knew that it was Samuel, 
and bowed himself to the ground before him. From that awful and passionless form 
he heard that the doom declared long since was 7iow to be accomplished; — to-morrow 
Israel should be given up to the sword of the Philistines — to-morrow Saul and his 
sons should be numbered with the dead. At these heavy tidings the king fell down 
as one dead, for he had touched no food that night or the preceding day, and was 
with difficulty restored, to his senses, and refreshed by the woman and his at- 
tendants. 

The next day all that had been foretold was accomplished. Israel fled before the 
Philistine archers ; and Saul and his sons, unable to stem the retreating torrent, fled 
also. The three sons of the king, Jonathan, Abinadab, and Melchi-shua, were 
slain. Saul himself was grievously wounded by the archers; and that he might not 
fall alive into the hands of the Philistines, and be subjected to their insults, he desired 
his armor-bearer to strike him through with his sword; and when that faithful fol- 
lower refused, he fell upon his own sword : and the example was followed by the 
armor-bearer, when he beheld his lord lying dead before him. " So Saul died, and 
his three sons, and his armor-bearer, and all his men, that same day together." 

The next day, when the Philistines came to collect the spoils of the slain, they 
found the bodies of Saul and his three sons. The indignity with which they treated 
the remains of these brave men has no previous example. They cut off their heads, 
and hung their bodies to the wall of the town of Bethshan, near the Jordan. Their 
heads and armor they sent into Philistia, as trophies of their triumph, by the hand 
of the messengers who were despatched to publish it in their temples and their 
towns. The bodies of Saul and his sons were soon stolen away by night from the 
wall of Bethshan, by some valiant men of Jabesh, on the opposite side of the river, 
where a grateful remembrance was cherished of the king's first military exploit, 
whereby the people of that town were delivered from the loss of their liberty and 
their eyes. To preclude any attempt at the recovery and continued insult of the 
bodies, the people burnt them, and buried the collected bones and ashes under a 
tamarisk-tree. 



CHAPTER XVII. 

On the third day of David's return to Ziklag a man arrived in haste, with his clothes 
rent, and earth upon his head, and laid at the feet of David the crown and armlet 
which Saul had worn. He told, truly, that Israel had fled before the Philistines, and 
that Saul and his sons were slain ; but thinking to win royal rewards from the son of 
Jesse, he boasted that he had slain Saul with his own hand. The truth was probably 
that he had found the body of Saul in the night after the battle, and had taken from 
it the royal insignia which he brought to David. His expectations were grievously 
disappointed ; for David, believing his statement, caused him to be put to death, as 
one who had not feared to slay the Lord's anointed. The* man was an Amalekite. 
David mourned and fasted for the desolation of Israel, and he lamented the death of 
his beloved Jonathan, and even of Saul, in a most affecting and beautiful elegy, which 
we may here introduce as a specimen of the poetical compositions of one whose rank 
among the poets of the Hebrews is fully equal to that which he occupies among then 
kings : — * 

"O, antelope of Israel ! pierced on thy high place ' 
How are the mighty fallen ' 

Tell it not in Gath , 
Publish it not in the streets of Askelon , 
Lest the daughters of the Philistines rejoice, 
Lest the daughters of the uncircumcised tnumpn. 

* The version now given is that of Boothroyd, altered in some of the lines. 



mSTORY OF THE BIBLE. 235 

Ye mountains of Gilboa, on you be no dew, 
Nor rain, nor fields of first-fruits ; 
Since there hath been vilely cast away, 
The shield of the mighty, the shield of Saul, 
The armor of him anointed wilh oil. 

From lhe blood of ihe slain, 
From the fat of the mighty. 
The bow of Jonathan was not held back, 
Nor did the sword of Saul return in vain. 
Saul and Jonathan ! 

In mutual love were they in life united, 
And in their death they were not separated, 
Swifter than eagles, stronger than lions were they 1 

Ye daughters "of Israel weep over Saul, 
Who clothed you pleasantly in scarlet, 
And put golden ornaments upon your robes. 
How are the miirhty fallen in the midst of battle ! 

O Jonathan, slain on thy own mountains ! 
1 am grieved for thee, O Jonathan, my brother! 
Very dear to me wast thou : 
Wonderful was thy love to me, 
Surpassing the love of women 

How are the mighty fallen ! 
And the weapons of war perished ! 

That he mourned even for Saul, will only be attributed to hypocrisy by those who 
are themselves incapable of such magnanimity, and are determined to forget that Da- 
vid, during the life of his persecutor, always respected him as a king appointed by 
God, and twice spared him when he had his life completely in his power. 

With the approbation of the Lord, whom he consulted, David now removed, with 
his family and friends, to Hebron, where the rulers of the tribe of Judah, with views 
altogether theocratical, awarded the sceptre to him, as one whom God had already 
designated as king. David was at this time thirty years of age. 

But no other tribe concurred with Judah in this important step. On the contrary, 
all the other tribes elected Saul's only surviving son, Eshbaal, as he was originally 
named (1 Chron. xiii. 33, ix. 39), but nicknamed Ishbosheth (a man of shame) from 
his weakness and incapacity, which, it would appear, saved his life, by precluding him 
from being present at the battle in which his brothers perished. This measure was 
probably promoted by that radical jealousy between the tribes of Judah and Ephraim, 
which prevented the latter (which took the lead among the other tribes) from con- 
curring in the appointing a king of the rival tribe, or indeed from heartily sympathizing 
in any measure which that tribe originated. But the prime agent in this schism was 
Abner, the commander of the army, who had drawn off the remnant of the defeated 
army to the other side the Jordan, and there, at Mahanaim, proclaimed Ishbosheth 
king. Abner was a bold and able, but unprincipled man ; and doubtless expected to 
govern in the name of his feeble nephew. And he did so. 

For two years no hostile acts between the two kingdoms took place. But war was 
at length provoked by Abner, who crossed the Jordan with the intention to subdue the 
tribe of Judah to the authority of Ishbosheth. David sent Joab to meet him ; and the 
opposing forces met near the pool of Gibeon. But the men on each side felt that they 
were all Israelites, and were reluctant to fight against each other. The two generals, 
therefore, thought of a device which has often been employed in the east, and else- 
where, to excite tribes or nations to battle, when relationship or other causes made 
them reluctant or wanting in zeal. Twelve men on each side were matched to fight 
against each other between the two armies ; and so well were they matched that they 
no sooner came within reach of one another, than each man seized his antagonist by 
the head and sheathed his sword in his body, so that they were all killed upon the 
spot. This kindled the opposing forces,, and a desperate and most sanguinary battle 
followed. It ended in the defeat of Abner, who was himself obliged to flee for his 
life. As he fled he was singled out by Joab's brother Asahel, " who was as swift of 
foot as any antelope of the field ;" and he pursued him, without allowing himself to 
be drawn aside by other objects. He was. close at the heels of Abner, when the lat- 
ter looked back, and finding who it was, he became most anxious to avoid such a 
blood- feud as would arise between him and Joab, in case he slew his brother, even in 
his own defence. He therefore entreated Asahel. to turn back that he might not be 
compelled to smite him to the ground. But finding that he was still pursued, and that 
it was impossible to outstrip his pursuer, he struck at him with the hinder point of 



23b 



AN ILLUSTRATED 




HISTORY OF THE BIBlE. 



2R7 




The Pursuer slain. 

his spear,* and with such force that the 
weapon passed through him and came oui 
behind. The pursuit of Abner and the 
other fugitives was continued by Joab and 
his other brother Abishai until sunset, by 
which time they were got as far as the 
hill of Amman." Here the Benjamites 
(always valiant, and jealously attached to 
the house of Saul) rallied again under 
Abner, and posting themselves on the 
rising of the hill, stood prepared to make 
a stout defence; but their general, who 
was weary of fighting, called to Joab, and 
begged him to put a stop to the slaughter 
of his brethren, whose destruction could 
not but cause bitterness in the end. Al- 
though Joab had determined to continue 
:he pursuit all night, he had the sense to 
hearken to his advice, and caused the 
trumpet to sound a retreat. After this, 
Abner and his men took the way to Ma- 
hanaim, and Joab returned to Hebron. 
Abner lost three hundred and sixty men 
in this action, while on David's side only 
nineteen were killed. The war having 
thus commenced was continued for several 
years ; but it appears to have been a small 
irritating warfare, which never came to 
any important or decisive engagement 
between the opposing parties. It was, 
however, attended with this result, that 
the cause of David was gathering strength 
every day, while the house of Saul daily 

* The spear is armed at. the lower end with a 
pointed iron, whereby it is stuck into the ground 
when the owner is in repose. 






'288 AN ILLUSTRATED 

I ecame weaker and weaker. Indeed, it seems to have required all the great talents 
of Abner to keep the kingdom of Ishbosheth together. 

Meanwhile David reigned prosperously in Hebron.* He increased the number of 
his wives to six, by all of whom sons were born to him in that place. In this small 
kingdom his good and prosperous government, together with the knowledge that he 
had been divinely appointed to reign over all Israel, appears insensibly to have in- 
clined the other tribes toward him, by which, more even than by war, his cause 
gathered that strength which that of Ishbosheth lost. Abner was fully sensible that 
without himself the kingdom of his nephew would fall to pieces, or rather pass 
quietly into the hands of David. He rated his services at their full value ; and 
although we do not ourselves see cause to suspect, as some have done, that he con- 
templated taking the crown to himself, it is certain that he was not disposed to con- 
sider himself responsible to the king for his conduct, or to allow any of his proceed- 
ings to be questioned by him. Now Ishbosheth had heard that Abner carried on a 
criminal intercourse with one of Saul's concubines, named Rizpah : and as, according 
to the usages of the East, the concubines of a deceased sovereign became the property 
of the successor in so strong and peculiar a sense, that such an act as that imputed 
to Abner might be interpreted into a design upon the crown, f or at least was an 
insulting encroachment upon the peculiar rights of royalty, even the timid Ishbosheth 
was roused to question Abner on the subject. It is not very clear whether the charge 
was true or false; but it is clear that this overbearing personage was astonished and 
disgusted that the king should dare to question any part of his conduct. He rose 
into a towering passion: "Am I, who, against Judah, have to this day shown kind- 
ness to the house of Saul, thy father, and to his brethren and to his friends, and have 
not delivered thee into the hands of David, such a dog's head that thou chargest me 
to-day with a fault concerning this woman ? God do so to Abner, and more also, if, 
as lehovah hath sworn to David, I do not so to him, by transferring the dominion of 
the house of Saul, and to set up the throne of David over Israel and over Judah, from 
Dan even to Beersheba." From this it seems that even Abner knew that he had 
acted against a higher duty, in setting up Ishbosheth in opposition to David ; but this 
2an not justify the grounds on which he now declared his intention to act against him. 

* Hebron is an ancient cify of Palestine, situated in the heart of the hill-country of Judea, about twenty- 
seven miles southwest from Jerusalem. Originally it was called Kirjath-Arba, or the city of Arba, " which 
Arba was a great man among the Anakims." (Josh. xiv. 15.) In the vicinity of this place Abraham abode, 
after he parted with Lot (Gen. xiii. 18), and bought a field with a cave in which to bury his dead. (Gen. 
xxiii. 3-20.) Besides Abraham and Sarah, his son Isaac, his grandson Jacob, with their wives Rebekah and 
Leah, and his gre?.t grandson Joseph, were severally interred here. (Gen. xxiii. 19, xxv. 10, xlix. 29-3.3, I. 
12, 13.) When the Hebrews invaded Palestine, Hebron was the residence of a king (Josh. xii. 10) named 
Hoham, who confederated with four other Canaanitish kings against Israel ; but they were all discomfited 
and destroyed by Joshua. (Josh. x. 3, 4, 22-27.) After which the city, being taken, was assigned to Caleb 
(Josh. xix. 6-11) agreeably to a promise given him by Moses. (Numb. xiii. 30-33, xix. 5, 24.) Subsequently 
it was made a city of refuge, and given to the priests. (Josh. xxi. 11, xx. 7.) Afterward, when David suc- 
ceeded Saul on the throne of Israel, he selected Hebron for his royal residence, and continued there until 
Jerusalem was captured from the Jebusites. (2 Sam. ii. 1, v. 4-9. ; I Chron. xii. xiii.) On the division of the 
kingdom under Rehoboam, Hebron fell to the share of the king of Judah. (2 Chron. xi. 10.) 

Hebrew, Habroun, or, according to the Arabic orthography followed by the moderns, El Hhalil, is a 
flourishing town, the flat-roofed houses of which are closely jammed together. It contains about fov.r 
hundred families of Arabs. The hill above it is composed of limestone rock, partially covered with vines : 
and its end is clothed with a wood of olives. The hill beyond the mosque (which edifice forms a prominent 
cbject in our view) is more barren ; and in the fore-ground there are masses of buildings thrown down and 
scattered in every direction, this portion of the town having been destroyed a few years since. The 
inhabitants are engaged in perpetual hostilities with those of Bethlehem, on which account it is less 
frequently visited by pilgrims. A splendid church was erected over the graves of the patriarchs by the 
emperess Helena: it has long been converted into a Turkish mosque. According to Ali Bey, who visited it 
in 1807, the ascent to it is by a large and fine staircase leading to a long gallery, the entrance to which is 
by a small court. Toward the left is a portico, resting upon square pillars. The vestibule of the temple 
contains two rooms, one of which is called the tomb of Abraham, the other that of Sarah. In the body of 
the church, hetween two large pillars on the right, is seen a small recess, in which is the sepulchre of 
Isaac, and in a similar one upon the left is that of his wife. On the opposite side of the court is anothei 
rcstibule, which has also two rooms, respectively called the tombs of Jacob and his wife. At the 
e vtremity of the portico, on the right hand, is a door leading to a sort of long gallery, which still serves for 
a mosque ; and passing thence, is observed another room, said to contain the ashes of Joseph. All the 
sepulchres of the patriarchs are covered with rich carpets Of green silk, magnificently embroidered with 
gold ; those of their wives are red, embroidered in like manner. The sultans of Constantinople furnish 
these carpets, which are renewed from time to time. Ali Bey counted nine, one over the other, upon the 
sepulchre of Abraham. The rooms also which contain the tombs are covered with rich carpets : the 
entrance to them is guarded by iron gates, and wooden doors plated with silver, having bolts and padlocks 
of the same metal. More than a hundred persons are employed in the service of this Mohammedan temple. 
The population of Hebron is considerable : the inhabitants manufacture glass lamps, which are exported 
to Egypt. Provisions are abundant, and there is a considerable number of shops. 

+ See instances of this in the case of Absalom (2 Sam xx 23) and Adonijah, 1 Kin<rs. ii. 13-25 



HISTORY OF THE BIBLE. 289 

What he had said was no vain threat, although he was probably willing afterward 
that the son of Saul should take it for an unmeaning outbreak of passion. He sent 
messengers to David to enter into a treaty with him, under which he would engage 
to use his great influence in bringing all Israel to acknowledge him as king; and 
after this he found a pretence for going himself unsuspectedly to Hebron to complete 
the agreement and arrange the steps to be taken. David had sent to Ishbosheth to 
desire him to restore to him his wife Michal, whom Saul had given to another. He 
had a perfect right to make this demand, if so inclined, — the rather as she had thus 
been disposed of against her own wish ; but we may suppose that he was particularly 
induced to reclaim her at this juncture, in consideration of the satisfaction the measure 
was likely to give to those attached to the family of Saul. As this claim was doubt- 
less supported by Abner, it was granted; and having obtained an order to demand 
her from her present husband, that personage himself undertook to escort her to 
David. From this transaction it would seem that the war had latterly been allowed 
to die away, although without any concession or treaty having been made on either 
side. That he was escorting the daughter of Saul to David, proved to Abner a favor- 
able opportunity, on his way, of explaining his present sentiments to the elders of the 
tribes through which he passed ; especially to those of Benjamin, which was natu- 
rally the most attached to the house of Saul, while his own influence in it was the 
greatest. He dwelt strongly on the public benefits which might be expected from 
the government of one who had been expressly nominated by Jehovah to the king- 
dom ; and such a presentation, coming from such a quarter, coupled with the favor- 
able dispositions toward David which had grown up during his reign in Hebron, was 
attended with such effect, that Abner was authorized to make overtures to him in 
behalf of the tribes which had hitherto adhered to the house of Saul. 

Abner was received with great distinction and royally feasted by David; and after 
the business on which he really came had been settled to his satisfaction, he departed 
with the intention of inducing the tribes to concur in giving David a public invitation 
to take the crown of Israel. 

Joab had been absent from Hebron during this visit of Abner; but he returned im- 
mediately after Abner had departed, and was deeply displeased when he learned 
what had occurred. Through the energy of his character, his abilities and experience 
in the affairs of peace and war, his influence and popularity with the army which 
was mider his command, and his unquestioned devotion to the interests of David, this 
man had great authority with the king. His standing, indeed, in the kingdom of 
Judah, had much resemblance to that of Abner in the other kingdom; nor were their 
characters altogether unlike. In the points of difference, the advantage was on the 
side of Abner ; for his experience in military and public affairs was larger, from 
which, together with his near relationship to Saul and his son, and the high stations 
he had occupied under them, his influence with the people was far greater than that 
which Joab or any other man in Israel could pretend to; and hence his greater power 
at this time of rendering essential services to the king of Judah. Abner and Joab 
also served very different masters ; and thus it happened that while Abner was, in 
the public eye, the greatest man in the kingdom of Israel, Joab was in that of Judah 
only the greatest man next to David. Upon the whole, Abner was the only man in 
the country of whom Joab had cause to be afraid, and by whom it was likely that 
his own influence would be superseded in case the two kingdoms were united through 
his instrumentality. It was probably more from such considerations than any other 
that his displeasure at the intercourse between David and Abner arose. He went 
instantly to the king, and reproached him for allowing himself to be imposed upon 
by the able uncle of Ishbosheth, declaring his belief that the true object of his visit 
was to obtain such information concerning his state and resources as he might after- 
ward employ against him. He then went out and sent a messenger after Abner to 
call him back in the name of the king. As he returned, Joab took care to meet him 
near the gate, and drew him aside as if to speak to him privately, and while he was 
entirely unguarded and unsuspicious, gave him a treacherous stab, of which he 
instantly died. The history describes this as an act of blood-revenge for the death 
of his brother Asahel by the hand of Abner; and while allowing him the full benefit 
of this motive, it is hard to believe that envy and jealousy sharpened not the daggeT 
of the avenger. It must be conceded, nevertheless, that the existence of a blood-feud 
between them extenuated if it did not justify the act of Joab in the eves of all IsraeL 

19 



290 AN ILLUSTRATED 

It was, in fact, according to the strict ideas of that barbarous institution, the irnpera* 
live duty of Joab to shed the blood of Abner, who had slain his brother ; and that 
Abner himself knew that the death of Asahel would be attended with this result, is 
evinced by his anxiety to avoid the fatal necessity of slaying his pursuer ; ior if the 
man-slayer is known, the avenger is not bound to make any distinction as to the cir- 
cumstances under which his relative is slain : and at the present day, the one who 
slays another in battle is pursued by the aveoger equally with the murderer. The 
extent to which the law of Moses had interfered with this custom only provided for 
the safety of the man-slayer while in a city of refuge. Hebron was a city of refuge ; 
and if Joab had slain Abner within that city, the law would have allowed David to 
treat him as a murderer. This Joab knew ; and hence his meeting Abner at the 
gate, and drawing him aside before he entered the city. These details we judge 
necessary, to show that those who most suffered from the death of Abner, and ab- 
horred the manner in which it was inflicted, knew that his offence was not punish- 
able by the king or by the law; and hence that it was not merely the rank and 
influence of Joab which prevented David from calling him to account for this barbarous 
deed. Perhaps he could not have punished Joab in any case; but it is important to 
know, that in the present case the law, custom, and public opinion, did not require or 
permit him to do so. 

The resentment of David was nevertheless very great. Like other eastern sover- 
eigns, he must have been impressed with the evils of this custom of blood-revenge, 
and the extent to which it interfered with good government ; nor was he insensible 
to the insult offered to himself, in the present and other instances, by " the sons of 
Zeruiah," Joab and Abishai, and the high hand with which they wrought their own 
will. " I am this day weak," he said, "though an anointed king; and these men, 
the sons of Zeruiah, are too stubborn for me. Jehovah will reward the evil-doer 
according to his evil deeds." As it was of the highest importance to him that he 
should be clear of any suspicion of having had any part in the death of Abner, he 
publicly, " before Jehovah," declared himself guilrless of the blood which had been 
shed, and invoked the full burden of that blood on Joab and on his house. He 
ordered a public act of solemn mourning, in which he himself took a prominent part: 
and at the funeral he followed the body, as chief mourner, to the grave, where he 
stood weeping, and where he lamented, in elegiac verse, over the prince and great 
man who had that day fallen in Israel. 

This conduct of David tended still further to satisfy and conciliate the tribes at- 
tached to the house of Saul; and by them the murder of Abner was never imputed 
to him. Indeed, the event must, at the time, have seemed to himself and others 
anything but advantageous for his cause. But we, who have his whole history be- 
fore us, can see that the manner in which he ultimately became king over all Israel, 
by the free and unsolicited choice of the tribes, was more honorable and safe to him, 
and more becoming his divine appointment, than the same result brought about 
through the exertions of Abner, whose conduct, as between David and Ishbosheth, 
must have seemed very equivocal, and could, at the best, have been but " traitorously 
honest."* 

When Ishbosheth heard of Abner's death (without being aware of the plot in 
which he was engaged), he felt that the right arm of his kingdom's strength was 
broken. Others felt this also: and the conviction that the son of Saul could not gov- 
ern the troubled kingdom without Abner, grew stronger every day among the tribes, 
and directed their eyes to David as the only person under whom they could expect 
to realize the benefits the nation had expected to enjoy under a regal government. 
This feeling, this tendency of the nation toward David, was perceived, even in the 
court of Ishbosheth ; and two of his officers, brothers, determined to anticipate the 
course which events were taking, by the assassination of their master, expecting by 
this act to deserve high rewards and honors from the king of Judah. Accordingly, 
they stole into his chamber, while, according to the universal custom of the East, he 
slept there during the mid-day heat. They pierced him as he slept, and then took 
off his head, with which they escaped unperceived, as at that time of the day most 
of the people were asleep. The murderers sped to Hebron, and laid the head of 
Saul's son at the feet of David, with the words, " Behold the head of Ishbosheth. the 
son of Saul thine enemy, who sought thy life. Jehovah hath this day avenged my 

* Bishop Kail. 



HISTORY OF THE BIBLE. 291 

lord the king of Saul and of his seed." Astounding to them was the answer—" As 
Jehovah liveth, who hath redeemed my soul out of every distress ! if, when one told 
me, saying, Behold, Saul is dead, thinking that he brought good tidings, I took hold 
of him and slew him at Ziklag, when he expected that I should have given him a 
reward for his tidings;— how much more when wicked men have slain a just person 
in his own house, upon his own bed, shall I not now require his blood from your 
hand, and destroy you from the earth ?" And with these words he commanded his 
attendants to remove them to an ignominious death. The head of Ishbosheth he 
ordered to be deposited in the sepulchre of Abner. 

The kingdom of Israel was now without even the appearance of a head, nor vas 
there any remaining member of the family of Saul whom the most zealous adhere, ts 
of that fallen house could dream of supporting in opposition to David. .Saul had in- 
deed left some sons by concubines, but they were living in obscurity, and even their 
existence was scarcely known to the people. Jonathan also had left one son, but he 
was a mere boy and lame. He was five years old when Saul and his sons perished 
in the battle of Gilboa, and he became lame from a fall which he received when his 
nurse fled with him, as soon as the tidings of that overthrow were brought to the 
house of Saul and Jonathan. His name was Mephibosheth. 

David had reigned seven years and a half in Hebron, when, after the deaths of 
Abner and Ishbosheth, the crown of all Israel seemed to devolve upon him, as natu- 
rally as by an act of succession. It was probably the result of a unanimous decision 
in a great council of the eleven tribes, that those tribes sent an embassy to David in 
Hebron to invite him to assume the general government of the nation. This they 
did on the grounds of, 1, his military claim, as one who had often led them to victory 
in the days of Saul; and, 2, of his theocratical claim, as one who had been expressly 
nominated by God to govern Israel. By this we see that the people were on this oc- 
casion careful to recognise the theocracy, since they rested their preference of him on 
his having been nominated to the kingdom by Jehovah, and having proved himself 
worthy of it during the reign of Saul. The studious avoidance of all notice of the 
seven years in which the tribes had been separately ruled seems to intimate a desire 
that this measure should be formally regarded as following the death of Saul. David 
intimated his readiness to receive the honor designed for him, and to accede to the 
conditions on which the crown was to be held. The rulers of the eleven tribes, there- 
fore, at the head of large bodies of the best trained men in the several tribes, described 
as " men that could keep rank," who were chosen to represent the whole of their 
several tribes in the great national act of inauguration, repaired to Hebron to make 
David king. The number amounted to not less than three hundred and forty thou- 
sand, and the enumeration in the book of Chronicles (1 Chron. xii. 23, ad fin.) is ac- 
companied with several remarks, which the scantiness of our information concerning 
the distinctive character of the tribes makes interesting. It appears that many mem- 
bers of the tribe of Judah had adhered to the house of Saul, and abode within its do- 
minions ; for, on the present occasion, six thousand eight hundred men of that tribe, 
armed with shield and spear, came with the others to submit to David. There were 
seven thousand one hundred Simeonites of valor. The Levites sent four thousand 
six hundred; and there were three thousand seven hundred priests, headed by Je- 
hoiada, the son of Benaiah; besides whom came Zadok at the head of twenty-two 
chiefs of his father's house. This Zadok, of the old pontifical line of Eleazer, is the 
same who was long after made sole high-priest by Solomon, to the final exclusion of 
the house of Eli; but, on the present occasion, he is particularly noticed as " a young 
man, mighty in valor," which shows — as indeed appears in the history — that the 
pursuits of the Levites, and even of the Aaronites, were not exclusively of an eccle- 
siastical and civil nature. From Benjamin came three thousand men ; but the greater 
part of this tribe held back, still cherishing a lingering and futile attachment to the 
house of Saul, the rule of which had given to the tribe a flattering pre-eminence, 
which it was unwilling to relinquish. The half-tribe of Manasseh on this side the 
Jordan sent eighteen thousand men ; and the proud tribe of Ephraim testified its 
concurrence by sending twenty-eight thousand. From Issachar came only two hun- 
dred men; but these were the chief persons in the tribe, the whole of which was at 
their beck, and would have been in attendance if required. To them is given the 
marked character of being men of political prudence and sagacity, who knew better 
than most men how Israel ought to act under the present and other circumstances, 



292 AN ILLUSTRATED 

and whose support was therefore of great value to David. From Zebulon came not 
fewer than fifty thousand men, skilled in the use of all warlike weapons, and "not 
double-hearted," with respect to the object for which they came. Naphtali furnished 
one thousand captains, and with them thirty-seven thousand men, armed with shield 
and spear. Dan supplied twenty-eight thousand six hundred able warriors, and 
Asher forty thousand. The tribes beyond Jordan, Reuben, Gad, and the half-tribe 
of Manasseh, sent, collectively, one hundred and twenty thousand warlike men. One 
obvious remark, arising from the survey of these numbers, is the comparative large- 
ness ' f the proportions furnished by the remoter tribes, to the north and beyond Jor- 
dan This is, perhaps, explained by the absence in those tribes of any pretensions 
fo themselves, and of any strong attachment for the house of Saul, which could in- 
terfere with the heartiness of their recognition of the claims of David; together with 
the operation of the principles which gives to a prophet and great man the least de- 
gree of honor in and near his own home.* 

With this vast body, the flower of the Hebrew nation, and representing the whole 
of it, " David made a league before the Lord," w T hich can be construed to have no 
other meaning than that which has already been indicated in the case of Saul, that 
he bound himself by oath to observe the conditions on which he received the sceptre, 
which are now unknown. He was then anointed king, and received the homage of 
his new subjects; and the whole was terminated by a feast to all the multitude as- 
sembled at Hebron, supplies for which were liberally sent in by all the neighboring 
tribes, " on asses, on camels, on mules, and on oxen," and consisted of meat, meal, 
figs, raisins, wine, oil, oxen, and sheep, in great abundance. " For there was great 
joy in Israel." 

The first act of David's reign was to undertake the reduction of the fortress of Je- 
bus, on Mount Zion, which had remained in the hands of the natives ever since the 
days of Joshua, and which, as Joseph us reports,! had been, from its situation and its 
fortifications, hitherto deemed impregnable. The Jebusites, therefore, ridiculed the 
attempt, and appear to have placed the lame and the blind on the walls, in derision, 
as fully sufficient to keep him out. But from the lower city, which was already in 
the possession of the Israelites, there was " a gutter," or subterraneous communica- 
tion, with the fortress, by which David introduced a party of men and took " the 
stronghold of Zion." In the operations of this seige such ability and conduct were 
displayed by Joab, that he was appointed to the same chief command of the armies 
of Israel which he had previously held in the separate kingdom of Judah. The fact 
that his rule was likely, under all circumstances, to find the most zealous supporters 
in his own tribe of Judah, probably disinclined him to remove from its borders ; and 
he determined to make his new conquest the metropolis of his empire. A more cen- 
trical situation, with respect to all the tribes, would have placed him in the hands of 
the Ephraimites, whose cordiality toward a Judahite king might well be suspected, 
and in whom little confidence could be placed in times of danger and difficulty. Sim- 
ilar considerations have dictated the choice of a very inconveniently situated capital 
to the reigning dynasty of Persia. But although better sites for a metropolitan city 
might have been found in the largest extent of Palestine, there were not better within 
the limits to which, for the reasons indicated, the choice of David was confined. 
That the site is overlooked from the Mount of Olives, although a great disadvantage 
in the eyes of modern military engineers, was of little consequence under the ancient 
systems of warfare, and could not countervail the peculiar advantages which it offered 
in being enclosed on three sides by a natural fosse of ravines and deep valleys, and 
terminating in an eminence, which, while strong in its defences from without, com- 
manded the town within, and was capable of being strongly fortified. The united in- 
fluence of all these considerations appears to have determined the preference of David 

* Of this Fuller seems to have given a satisfactory explanation. "How this comes to pass let others 
largely dispute. We may, in brief, conclude, it is partly because their cradles can be remembered, and 
those swaddling-clothes once used about them, to strengthen them while infants, are afterward abused 
against them, to disgrace them when men, and all the passages of their youth repeated to their disparage- 
ment ; partly because all the faults of their family (which must be many in a numerous alliance) are charged 
en the prophet's account. Wherefore that prophet who comes at the first in his full growth from a far for- 
eign place (not improving himself among them from a small spark to a fire, to aflame, but, sun-like, arising 
in perfect lustre), gains the greatest reputation among the people. Because, in some respects, he is like 
Melchisedek, 'without father, without mother, without descent,' while the admiring vulgar, transported 
with his preaching, and ignorant of his extraction on earth, will charitably presume his pedigree iroro 
heaven, and his breeding as well as calling to be divine." 

* Ant\q. v. 2. Josh. xv. fi3. 



HISTORY OF THE BIBLE. 293 

for a site which was open to the serious objection, among others, of being so remote 
from the northern tribes as to render the legal obligation of resort to it three times 
every year a more burdensome matter to them than it need have been had a more 
centrical situation been chosen. 

It is supposed that David first gave the name of Jerusalem (" the possession of 
peace") to the city, but this is not quite certain. On Mount Zion he fixed his resi- 
dence, and erected a palace and other buildings, and it was on this account called 
" the city of David." This strong part of the whole metropolis ever after remained 
what may be called the royal quarter of the town. 

The Philistines had good reason to dread the consequences of the consolidation of 
all the power of the Hebrew tribes in hands of such tried vigor as those of David, 
and they deemed it prudent to set upon him before he had time to establish himself 
firmly in his kingdom. Their measures were so well planned, and so secretly exe- 
cuted, that they appeared suddenly, in great force, in the heart of Judea, and took 
the king's native town of Bethlehem before he was able to make any resistance. In- 
deed, the danger of his position was so urgent, that he was obliged to withdraw, for 
present safety, with some attached followers, to his old retreat in the cave of Adul- 
lam- It was here that he happened to express a longing desire for a drink of water 
from that well of his native town at which the thirst of his younger days had often 
been assuaged. Hearing this, three of his most valiant and devoted men, Joab, 
Jashobeam, and Eleazer, secretly departed, and, breaking through the host of the 
Philistines, which was encamped along the valley of Rephaim, brought him the 
precious fluid for which they had perilled their lives. But when the king received 
it he would not drink, but poured it out as a libation to Jehovah. 

Soon after this, David, encouraged by a favorable answer from God, fell upon the 
Philistines, and so effectually discomfited them in two different onsets, that they 
were never after able to make head against him or any of his successors. Thus was 
one of the most irritating thorns in the side of Israel most effectually removed. 

And now, when David had a respite from war, about the tenth year of his reign,* 
he thought of the ark of God, which had so long remained in the house of Abinadab, 
at Kirjath-jearim, and contemplated its removal to Jerusalem, that the place which 
had now become the capital of the human kingdom, might also become the capital 
of the invisible King. The design being received with approbation by the elders and 
chiefs of Israel whom he consulted, the king prepared for its execution, by despatch- 
ing messengers throughout all Israel, to summon all the priests and Levites, and to 
invite as many of the people as were so disposed to attend the solemnity. He also 
prepared a tabernaclef to receive the ark on its arrival. Accordingly, at the appointed 
time, the ark was removed from the house of Abinadab, upon a new cart, attended 
by David and his court, by a large body of priests and Levites, who sang and played 
on various instruments of music, and by; a numerous concourse of people from all 
parts of the kingdom. On the irregularity of removing it on a cart, we have already 
had occasion to remark4 This irregularity gave occasion to an accident, attended 
with such fatal consequences as threw an effectual damp upon the joy of the solem- 
nity: for the cart being at one place much shaken by the oxen, the officious Uzzah, 
the son or grandson of Abinadab, was struck dead upon the spot for putting forth his 
hand to stay the ark, none but the priests bein^ warranted to touch it under pain of 
death. (Num. iv. 15.) This event struck David and the people with such consterna- 
tion, that the intention of taking the ark to Jerusalem was relinquished, and it was 
left in the house of a Levite named Obed-edom, near which the circumstance occurred. 
But about three months after, hearing that the blessing of Jehovah had very evidently 
rested on the house in which the ark lay, the king hastened to complete his design. 
Pie perceived the former improprieties, and directed that the priests should now bear 
the ark upon their shoulders ; and the whole solemnity was placed under the direc- 
tion of Chenaniah, the chief of the Levites, who was found to be best acquainted 
with the proper observances. This was a great day in Israel. Nothing was omitted 
by which the occasion could be honored. In the presence of that sacred symbol of 

* Counting from his first becoming- king over Judah only. 

t The old tabernacle, made in the wilderness, with the altar, and all the sacred utensils, were, as it ap- 
pears, at Gibeon ; why David erected a new tabernacle, instead of removing the former, does not clearly 
appear ; but it is probable that it was too large for the place within his new palace, which, for the present 
lie intended it to occupy. 

t Seo the Note at p. 98 



294 AN ILLUSTRATED 

the Divine King, David laid aside his royal mantle, and appeared in such a garb as 
the Levites wore, with and before whom he went, as one of them; and as they sang 
and played the triumphant song which he had composed for the occasion, he accom- 
panied them with his renowned harp, and danced to the joyful sounds it gave forth. 
Michal, the daughter of Saul, beheld this from a window, when the procession was 
approaching its destination; and she, imbued with some of the royal notions which 
had been fatal to her father and his house, despised him in heart for acting so far 
beneath what she conceived to be the dignity of the king of Israel : and when he 
came home, she could not refrain from allowing vent to this feeling. The reply of 
David was spirited and proper, declaring that it was before Jehovah, the true king 
of Israel, that he had laid aside the king, and made himself one with the people. 
And if this were to be vile, as she deemed. " I will yet be more vile than thus, and 
will be base in mine own sight." 

David now instituted a regular and orderly attendance upon the ark and its taber- 
nacle. But the regular services of religion were still performed at Gibeon, where 
the old tabernacle and altar remained, and which was still therefore the place of 
concourse to the nation at their great festivals. Here the priests rendered their ser- 
vices, under Zadok. The solemn removal of the ark, and its dignified repose in the 
city of David, were well calculated to make an impression upon the multitudes who 
were present on that occasion, and awaken their slumbering zeal for Jehovah. These 
favorable and becoming dispositions the king wished to confirm and strengthen, and 
for that end made suitable regulations in the services of the priests and Levites, and 
this especially by animating and instructive psalms, which were composed partly by 
himself, and partly by other gifted persons. They were sung not only by the Levites 
at all the sacrifices, but also by the people while on their way to the national altar, 
to attend the feasts. A very precious collection of these compositions has been pre- 
served to our own day in the book of Psalms, which has in all subsequent ages min- 
istered much edification and comfort to a large portion of mankind. By such instruc- 
tive means David, without coercive measures, brought the whole nation to forget 
their idols, and to worship Jehovah alone ; and thus also their religion became hon- 
orable, even in the eyes of foreigners, and acceptable to many of them. The above 
is the first occasion on which Zadok is mentioned as high-priest. But after this, 
throughout the reign of David, he and Abiathar are often named separately or to- 
gether, as both bearing that character — a singular innovation, resulting probably from 
circumstances over which the king had little control. It seems likely that after Saul 
had slain the priests of Ithamar's line at Nob he restored the pontificate to the line 
of Eleazer, in the person of Zadok ; while David and his people, during his wander- 
ing and his reign in Judah, had been accustomed to look to Abiathar, the escaped son 
of Ahimelech, as the high- priest ; and that, on his accession to the throne of Israel, 
he found the people so accustomed to regard Zadok as high-priest, that he thought it 
proper and prudent to recognise him in that character, without depriving Abiathar 
of the consideration he had previously enjoyed. If this explanation be correct, Zadok 
would have had this advantage over Abiathar, that he had actually discharged the 
regular functions of the high-priesthood at the tabernacle, which the other had never 
an opportunity of doing. It is probably on this account, that wherever the two names 
occur together, that of Zadok is placed first. 

About five years after this, and the fifteenth of David's reign, when the king had 
finished and inhabited his palace of cedar, "and God had given him rest from his 
enemies round about," he meditated a design of building a temple to Jehovah, in 
place of the temporary tabernacle which he had provided. This design he mentioned 
to the prophet Nathan, to whom it seemed so obviously proper, that he gave it much 
commendation and encouragement. But the night following, a message from God to 
David was delivered to him. This message declared it seemly that the temple of 
God should be built by a man of peace ; but his life had been spent in warfare, and 
he had shed much blood. He was therefore directed to leave the accomplishment of 
his plan to his son and successor, whose reign should be one of peace. Nevertheless, 
it was well for David inat this intention had been formed ; for the Lord, 1o testify his 
approbation of this and other evidences of his zeal, and of his attachment to the prin- 
ciples of the theocracy, promised to make his name "as great as the names of the 
great ones who are on the earth ;" and, far beyond this, the Lord promised " to build 
him a house," by establishing the succession in his house, and by granting to his pos- 



HISTORY OF THE BIBLE. 295 

terity an eternal kingdom. The gratitude with which this promise was received by 
David seems to show he had some conception of its extensive import. He went, and 
seating himself most reverently on the ground before the ark, poured forth the strong 
expression of his gratitude. 

As the Israelites were always victorious in war while they were faithful to their 
God and to the principles of the theocracy, so now the arms of David prospered in 
whatever direction they were turned. Indeed, it is scarcely until his reign that the 
national character of the Hebrews can be deemed to have recovered of the wounda 
which it had received in Egypt ; and we find among them little military skill, and as 
little valor or fortitude. But from this time forward, trained^ to Avar and victory by 
David, they may be recognised as a truly courageous people, possessing among them 
as- much military skill, science, and discipline, as any other nation of the same rank 
and age could claim. 

The neighboring and rival nations had soon cause to learn that anew king reigned 
in Israel. The time was come for the old enemies, who had so often inspired the 
Israelites with dread, to be afraid in their turn; and even the more distant foreign 
princes, whose assistance they procured, had cause to repent of provoking an enemy 
more puissant than themselves. It was now the turn of the Philistines to receive 
the yoke to which they had accustomed Israel. Attacked in their own country, and 
beaten on all hands, they were brought under tribute and subjection. The Moabites 
were more heavily dealt with: to secure his conquest, David thought it necessary to 
act with a severity not usual with him ; for he put to death one half of those who 
were taken with arms in their hands : and although it was then, or had been not long 
previously, usual for the nations to put all the armed men to death, this deed strikes 
us as harsh, from comparison with the milder general character of David's own war- 
fare, and can only be explained by reference to some peculiar circumstances with 
which we are unacquainted. 

In the ancient promises to the Hebrews, the limit to which, in their palmy state, 
their victorious arms should extend, had been as clearly defined as the limit of their 
own proper territory. And the distinction here incidentally mentioned, between the 
limit of the proper country destined for their own occupation, and that of the subject 
territory which should be acquired, is of considerable importance, and should not be 
overlooked or confounded as it often has been. The limit of conquest was fully reached 
by David. 

Eastward this limit was to extend to the Euphrates. Of the kings who reigned in 
the intermediate country, one of the most powerful was Hadadezer, king of Zobah. 
This sovereign, whose dominion extended eastward to the Euphrates, was defeated 
by David in the first battle, and lost twenty thousand infantry, seven thousand horse- 
men with their horses, and one thousand chariots of war. Of the chariots, the king 
of Israel preserved a hundred, with horses for them ; but, mindful that the law of the 
kingdom forbade the accumulation of horses, all the others were destroyed. The 
Syrians of Damascus, who were allies (perhaps tributaries) of Hadadezer, and came 
to his assistance, shared his fate. Hadad, their king, was vanquished, with the loss 
of twenty-two thousand men, and David brought his territory under subjection to his 
sceptre. These two victories carried the eastern limit of his conquests to the Eu- 
phrates. Josephus adduces the testimony of a native historian, Nicolaus of Damas- 
cus, in confirmation of the testimony which the Hebrew writers have left. From this 
it seems that the kingdom, of which Damascus was the capital, had grown very pow- 
erful under this Hadad, who might, indeed, be considered as its actual founder ; 
but after various engagements with King David, was finally overthrown in a great 
battle near the Euphrates, in which he performed deeds worthy of his high name. 
Josephus himself, in conformity with the Scriptural account, relates that after David 
had reduced to his obedience Damascus and all Syria, having strong garrisons in 
every place where they seemed necessary, he returned in triumph to Jerusalem, 
where he consecrated to God the golden shields which had been borne by the royal 
guard of Hadadezer, from whose cities he also brought much spoil of brass for the 
service of the future temple. 

While David was engaged in these victories, the southern frontier of his conquests 
was, according to ancient promises, extended southward to the Red sea. This was 
the work of Joab's valiant brother, Abishai, who defeated the Edomites in *.' the 
Valley of Salt," at the southern extremity of the Dead sea, and then carried his vie- 



296 AN ILLUSTRATED 

torious arms into the mountains, the enclosed valleys, and the rocky wildernesses of 
Mount Seir, leaving garrisons to secure the advantages he had gained- 
David was too well acquainted with the law, to attempt to incorporate any of these 
conquests as integral parts of the Hebrew territory. He appears in most cases to 
have left the internal government of the conquered states in the hands of the native 
princes, who were required to render annually a certain amount of tribute, consisting, 
for the most part, of such articles as their country afforded in the most abundance, or 
which they had the best means of procuring or producing. The delivery of such 
tribute from subject states, under the name of presents, was anciently, as it is now, 
an occasion of great pomp and ceremony, which, on another occasion, we shall mor.e 
particularly notice. The obedience of the more distant conquests was secured by 
garrisons, which do not seem to have been judged necessary in those nearer countries 
which the mere vicinity of the conquering power might sufficiently control. 

Thus David literally became a " king of kings," and his fame extended into far 
countries. Some siates which had been at hostilities with the states conquered by 
him sent splendid embassies, with valuable gifts, to congratulate him on his successes. 
Among these, Toi, the king of Hamah, upon the Orontes, who had been at war with 
Hadadezer, is particularly mentioned. He sent his own son Joram " to salute and 
bless" King David, and to deliver costly gifts, such as vessels and utensils of gold, 
silver, and fine brass. All the surplus wealth thus acquired from the states he con- 
quered, or from those which sought his friendship and alliance, was treasured up by 
him for the great work which he had so much at heart, and which his son was 
destined to execute. 

But of all David's foreign alliances, the earliest and most valuable was that with 
' Hiram, king of Tyre. This had been formed very soon after David had taken Jeru- 
salem and defeated the Philistines, and seems to have been sought by Hiram; for it 
will be remembered that David was famous in the closely neighboring states before 
he became king; and no doubt not only his eminent public qualities, but his remark- 
able personal history, was familiar not less to the Phoenicians than to the Philistines. 
And although an enterprising commercial and skilful manufacturing nation, like 
them, would be disposed to look down upon a people so inferior to themselves as the 
Hebrews in the finer and larger arts of social life, military talents and success, and 
such heroic qualities as the character of David otfered, have never yet failed to be 
appreciated, wherever found. Hiram "was ever a lover of David," and the offered 
alliance must have been the more gratifying to him as it came before " David ac- 
quired a name, and [before] his fame went out into all lands, and the Lord brought 
the fear of him upon all nations." This alliance was one of mutual advantage. 
Tyre possessed but a narrow strip of maritime territory, the produce of which, if sed- 
ulously cultivated, would have been very inadequate to the supply of its teeming 
population and numerous fleets. But, besides this, the absorbing devotion of the 
Phoenicians to commerce and the arts rendered them averse to the slow pursuits of 
agriculture, the products of which they could so much more easily obtain by exchange 
against the products of their foreign traffic and their skill. To them therefore it was 
a most invaluable circumstance, that behind them lay a country in the hands of a 
people who had none of the advantages which were so much prized by themselves, 
but who had abundance of corn, wine, oil, and cattle, to barter for them. An alliance 
cemented by such reciprocal benefits, and undisturbed by territorial designs or jeal- 
ousies, was likely to be permanent; and we know that, it tended much to advance 
the Hebrews in the arts which belong to civilized life, and to promote the external 
splendor of this and the ensuing reign. In the present instance Hiram supplied the 
architects and mechanics, as well as the timber (hewn in Lebanon), whereby David 
was enabled to build his palace of cedar, and to undertake the other works which 
united the upper and lower cities, and rendered Jerusalem a strong and comely 
metropolis. 

In the midst of his success and glory, the memory of Jonathan was still very dear 
to David. He caused inquiry to be made whether any of his family remained, " to 
whom he might show kindness;" he then first heard of his lame son Mephibosheth, 
and caused him to be conducted to Jerusalem. The afflicted young man was received 
with great kindness by the king; who restored to him the lands which had belonged 
to Saul for the support of his household, but desired that he would himself be a con- 
stant guest at the royal table, even as one of the king's own sons. This generous 



HISTORY OF THE BIBLE. 



297 




298 AN ILLUSTEATED 

treatment, with the continued kindness which he afterward received, won entirely 
the open heart of Jonathan's son. He became strongly attached to the person and 
iaterests of David, whose higher qualities he regarded with admiration and reverence. 

It was probably in the period of peace and glory which followed the victories of 
David over all the enemies of Israel, that he employed himself in he organization of 
the government. The very important part which he took in giving to all the depart- 
ments of the government the form and character which he desired it to bear in future 
times, has, it seems to us, been rather overlooked and undervalued. For, in truth, 
David was the real founder of the Hebrew monarchy ; and in that character his great 
abilities appear not less prominently than in the various other endowments by which 
he was so eminently distinguished from the mass of mankind. 

During the days of his adversity, when persecuted by Saul, David had been treated 
by Nahash the king of Ammon with some kindness, of which he cherished a very 
grateful remembrance. When, therefore, he heard of his death, he sent an embassy 
to condole with the new king, Hanun, upon the loss of his father, and to congratulate 
him upon his peaceable succession. But this prince was led by his courtiers to re- 
gard the ambassadors as spies, and dared to give them such treatment as was then, 
and would be at this day in the East, regarded as the most ignominious which any 
men could receive. He caused their beards to be shaved, and their long garments to 
be cut short at their buttocks, and in this condition sent them away. When David 
heard of this grievous insult to him through his ambassadors, he was filled with in- 
dignation. He sent messengers to meet these personages, and to relieve them from 
the necessity of appearing at his court in their present degraded condition,- by direct- 
ing them to remain at Jericho until the renewed growth of their beards might enable 
them to appear without shame. As the insult was too gross to be allowed to pass 
unpunished, David ordered Joab to march with an imposing force against the Am- 
monites. Meanwhile that people had not been idle; but, fully aware of the probable 
eifect of their ungenerous conduct, and not confiding in their own strength, they en- 
gaged the assistance of some of the neighboring princes of Syria — in fact, " hired'" 
them as mercenaries, being the first example of the kind which history offers. The 
force thus obtained from four Syrian princes amounted to thirty-three thousand men, 
who came and encamped before Medeba in the land of Ammon. The force of the 
Ammonites themselves marched out of the town when the army of Israel appeared. 
Joab with his usual address hastened to prevent the junction of the two armies, and 
himself turned against the Syrians, while his brother Abishai kept the Ammonites 
in check. The Syrians were speedily put to flight by Joab; and when the Ammon- 
ites saw this, they also fled before Abishai, and hastened into the city. 

In a second campaign, David himself marched against a powerful army, composed 
not only of the Syrians, but of Assyrians from beyond the Euphrates, whose assist- 
ance had been procured by Hadadezer, who seems now to have determined on a last 
and grand effort to recover and secure his independence. This formidable army was 
under the command of Shobach, the general of Hadadezer, and were encamped at 
Helam, near the Euphrates, where David found them. In the terrible battle which 
ensued the Israelites were victorious; and that day they destroyed 700 chariots, 7,000 
horse, and 40,000 foot, being about half the force which the Syrians on both sides the 
river had been able to bring into the field. By this decisive victory the Syrian na- 
tions were completely subdued, and the Ammonites were henceforth left to their 
own resources. 

The next campaign against that nation David left to the conduct of Joab, remain- 
ing himself at Jerusalem. Joab marched into the land of Ammon, and, after rava- 
ging the country, laid siege to the metropolitan city of Kabbah, or Rabbath- Ammon,* 
which for some time held out against him. 

* The site of the ancient capital of the Ammonites was first indicated by Seetzen, and has since been 
visited by various travellers. The original names of this town, which existed in the time of Moses, Am- 
mon, and Rabbath-Ammon, was for a time observed by that of Philadelphia, which it took from Ptolemy 
Philadelphus, by whom it was rebuilt. That any portions of the ruins are of earlier date than this rebuild- 
ing by him, it would be absurd to expect ; and most of them are obviously of later date, and may, for tho 
most part, be referred to the period of the Roman domination in Syria. The present natives of the coun- 
try i ow know nothing of the name of Philadelphia, but give to the site its original name of Ammon. 

The very precise manner in which the prophecies applicable to the city have been fulfilled, gives to the 
place more interest than it could historically claim, although even that is not inconsiderable. The de- 
scription which is the most available for our purposes is that which Lord Lindsay has given. In transcri- 
bing it, however, we omit the account of the ruins, which, although of high interest in themselves, are 
not such as the purpose of the present work requires us to describe : 



HISTORY OF THE BIBLE. 



299 




300 AN ILLUSTRATED 

There was little in this war to occasion much anxiety in the king, who remained 
quiet at Jerusalem, where, in an evil and unguarded hour, his inordinate desires 
brought him very low, and entailed much anguish and sorrow on his future reign. 

One afternoon the king arose from his mid-day sleep, and walked on the terraced 
roof of his palace,* from the commanding heighi of which he unhappily caught a 
view of a woman bathing. This was the beautiful Bathsheba, the wife of Uriah the 
Hittite, who was then serving under Joab at the siege of Rabbah. The king sent for 
her, and she became with child by him. Afflicted at this event, which was so calcu- 
lated, by betraying the adulterous connexion, to bring upon the woman the ignomini- 
ous death which the law demanded, if the husband should think proper to demand 
her punishment, David sent to desire Joab to send him to Jerusalem, as if with news 
of the war, hoping that his presence about this time would screen, or at least render 
doubtful, the effects of his own crime. But Uriah, either, as he professed, thinking 
the gratifications of home inconsistent with the obligations of his military service, or 
suspecting the fidelity of his wife, avoided her during his stay, and remained pub- 
licly among the king's attendants. Disappointed in this device by the proud honor 
or caution of Uriah, the king concluded that the life of Bathsheba and his own char- 

" The scenery waxed drearier and drearier, as, at ten hours and a half from Jerash, we descended a pre- 
cipitous stony slope into the valley of Amnion, and f crossed a beautiful stream called Moiet Ammon. It 
has its source in a pond a few hundred paces from the southwest end of the town, and, after passing undei 
ground several times, empties itself into the Zerka (Jabbok). The valley is bordered at intervals by strips 
of stunted grass, often interrupted ; no oleanders cheered the eye with their rich blossoms ; the hills on 
both sides were rocky and bare, and pierced with excavations and natural caves. Here, at a turning in 
the narrow valley, commences the antiquities of Ammon. It was situated on both sides the stream. The 
dreariness of its present aspect is quite indescribable. It looks like the abode of death. The valley stinks 
with dead camels. One of them was rotting in the stream, and, although we saw none among the ruins, 
they were absolutely covered in every direction with their dung. That morning's ride would have con- 
vinced a skeptic. How runs the prophecy 1 ' I will make Rabbah a stable for camels, and the Ammonites 
for flocks ; and ye shall know that I am the Lord !' 

" Nothing but the croaking of frogs and screams of wild birds broke the silence, as we advanced up this 
valley of desolation. Passing on the left an unopened tomb (for the singularity in these regions is where 
the tomb has not been violated), several broken sarcophagi, and an aqueduct, in one spot full of human 
sculls, a bridge on the right, a ruin on the left, apparently the southern gate of the town, a high wall and 
lofty terrace, with one pillar still standing, the remains probably of a portico, we halted under the square 
building supposed by Seetzen to have been a mausoleum, and, after a hasty glance at it, hurried up the 
glen in search of the principal ruins, which we found much more extensive and interesting than we ex- 
pected, not certainly in such good preservation as those of Jerash, but designed on a much grander scale. 
Storks were perched in every direction on the tops of the different buildings ; others soared at an immense 
height above us." 

Then follows a more detailed account of the ruins, the predominant architectural character of which is 
indicated by the very fine specimen inserted in our text. By far the best and most ample description of the 
whole is that which has been given by Buckingham, in his "Travels among the Arab Tribes," 67-81. After 
his description, Lord Lindsay resumes : 

" Such are the relics of the ancient Ammon, or rather of Philadelphia, for no building there can boast 
of a prior date to that of the change of name. It was a bright cheerful morning, but still the valley is a 
very dreary spot, even when the sun shines brightest. Vultures were garbaging on a camel, as we slowly 
rode back through the glen, and reascended the akiba by which we entered it. Ammon is now quite de 
serted, except by the Bedouins who water their flocks at its little river. We met sheep and goats by thou- 
sands, and camels by hundreds, coming down to drink, all in beautiful condition. How— let me again cite 
the prophecy — how runs it 1 'Ammon shall be a desolation !— Rabbah of the Ammonites . . . shall be a 
desolate heap ! — I will make Rabbah a stable for camels, and the Ammonites a couching place for flocks ; 
and ye shall know that I am the Lord !' " 

* There have been many grave remarks and sermons upon the consequences of idleness, as exemplified 
in this instance, and so forth. Now there is no idleness in the case, or anything to blame David fo;, but 
the sin into which he fell. It is quite true that, if he had not been at Jerusalem, and if he had not walked 
on the roof of his palace after sleep, this thing would not have happened to him ; but this is no more than 
the obvious truth that if a man were doing one thing another thing would not have been done, which is 
as applicable to every human act as to that of David. We are told that he ought not to have been at Jerusa- 
lem, but at the head of his army. Now this is more than we know. It is, perhaps, rather creditable to Da- 
vid that he knew that a king had more important duties than to lead forth his armies in person on every 
occasion. He was doubtless ready, if there had been adequate occasion; but the result proved that Joab 
was fully equal to the service on which he was engaged ; and the king could probably more easily find one 
to command the army, than to conduct the civil government in his own absence, according to his own 
plans and designs. Those must have singular notions of an oriental monarchy who suppose that David 
had grown indolent because he remained in his metropolis ; for there are few men whose ordinary home 
duties are more arduous and laborious than those of most eastern kings ; and we know, from a subsequent 
event, that David actually undertook in his own person more labor than he was able adequately to sus- 
tain. Then, as to his afternoon sleep and subsequent walk : the idleness of this has seemed unquestionable. 
But this is the ignorant inference of people who sleep outright by night for eight or nine hours, and then 
marvel to see others sleepful while they are wakeful, without considering that these others have slept but 
five hours at night, rose at daybreak, and have discharged half the duties of the day before they com- 
mence their own. In warm climates the cool morning hours are highly favorable to exertion, and there- 
fore the orientals rise early to employ them ; to compensate for which, and to obtain the total quantity of 
sleep which nature requires, they lie down again during the heat of the day, when, if they were awake, 
the relaxing warmth would make exertion difficult. Taken in all, the orientals do not sleep more, if as 
much, as we do ; but they find it convenient and suitable to have two short sleeps instead of a single long 
one ; 'and for this they do not deserve to be considered indolent. Joab doubtless slept as soundly in his 
camp this afternoon, as David in his palace. 



HISTORY OF THE BIBLE. 301 

acter could only be secured by his death. This therefore he contrived, in concert 
with the unprincipled Joab, in such a manner as to make him perish by the sword 
of the Ammonites, although this could not be effected without involving several other 
men in the slaughter. David concluded his complicated crime by sending back to 
Joab, through the messengers who brought this intelligence, a hypocritical message 
of condolence : " Let not this trouble thee, for the sword devoureth one as well as an- 
other." And then, to fill up the measure of his successful guilt, he openly took 
Bathsheba to wife, after the days of her mourning were expired; and she bore him 
a son. 

But the deed which David had done with so much privacy, thinking to escape hu- 
man detection, "displeased Jehovah; and he sent Nathan the prophet to reprove 
him." This he did with much tact, in a well-known and beautiful tale of oppression 
and distress,* so framed that the king did not at the first perceive its application to 
himself, and which worked so powerfully upon his feelings that his anger was kin- 
dled against the man " who had no pity," and he declared not only that he should, as 
he law required, make a fourfold restitution, but, with a severity beyond the law 
of the case, pronounced a sentence of death upon him. Instantly the prophet re- 
orted, " Thou art the man !" In the name of the Lord, he authoritatively upbraided 
him with his ingratitude and transgression, and threatened him that the sword which 
he had privily employed to cut off Uriah should never depart from his own house, 
and that his own wives should be publicly dishonored by his neighbor. 

Convicted and confounded, David instantly confessed his guilt — " I have sinned 
against Jehovah !" and for this speedy humiliation, without attempting to dissemble 
or cloak his guilt, the Lord was pleased to remit the sentence of death which he had 
pronounced on himself, and to transfer it to the fruit of his crime. The child died ; 
and the Rabbins remark that three more of David's sons were cut off by violent 
deaths, thus completing as it were the fourfold retaliation for the murder of Uriah, 
which he had himself denounced. 

" The fall of David is one of the most instructive and alarming recorded in that 
most faithful and impartial of all histories, the Holy Bible. And the transgression 
of one idle and unguarded moment pierced him through with many sorrows and em- 
bittered the remainder of his life, and gave occasion for the enemies of the Lord to 
blaspheme on account of this crying offence of " the man after God's own heart." 
When he only cut off the skirt of Saul's robe, his heart smote him for the indignity 
thus offered to his master; but when he treacherously cut off a faithful and gallant 
soldier, who was fighting his battles, after having defiled his bed, his heart smote 
him not — at least we read not of any compunction or remorse of conscience till 
Nathan was sent to reprove him. Then, indeed, his sorrow was extreme ; and his 
Psalms, composed on this occasion, express in the most pathetic strains the anguish 
of a wounded spirit, and the bitterness of his penitence. (See Ps. xxxt,., li., ciii.) 
Still the rising again of David holds forth no encouragement to sinners who may wish 
to shelter themselves under his example, or flatter themselves with the hope of ob- 
taining his forgiveness ; for though his life was spared, yet God inflicted upon him 
those temporal punishments which the prophet had denounced. The remainder of 
his days were as disastrous as the beginning had been prosperous.! 

These things happened about the eighteenth year of David's reign, and the forty- 
eighth of his age. 

Soon after this, Joab, always zealous for the honor and credit of his master, though 
not himself an unambitious man, sent to acquaint David that he had taken the royal 
quarter of the city of Rabbah ; and as this contained the sources from which 
the rest was supplied with water, it was not possible that it could much longer hold 
out. He therefore desired that the king would come with a suitable reinforce- 
ment and carry the town, that his might be the glory of bringing the war to a con- 
clusion. David did so. The spoil taken in this metropolis was immense ; and among 
it was the crown of the king, of gold set round with jewels, and worth a talent of 

* "There were two men in one city ; the one rich, and the other poor. The rich man had exceeding 
many Clocks and herds : but the poor man had nothing but one little ewe lamb, which he had bought and 
nourished up ; and it grew up together with him and with his children ; and it ate of his own morsel, and 
drank of his own cup, and lay in his bosom, and was unto him like a daughter. Now a traveller came to 
the rich man, and he spared to take of his own flock and of his own herd to dress for the traveller that 
had come to him : but took the poor man's lamb and dressod it for the man that had come to him." — 
2 Sam. xii. 2-4. 

r Hales, ii. 341-313. 



302 AN ILLUSTRATED 

gold, which may be reckoned at nearly thirty thousand dollars. This was " set upon 
David's head;" but whether as appropriating it to his own future use as king of 
Israel, or as the act of a conqueror lo denote the transference to himself of that 
sovereignty over Aramon which the native princes had hitherto enjoyed, is not quite 
evident. It is certain that such of this cruel and arrogant people as were taken in 
Rabbah were treated with unusual severity — not, indeed, by their being put to tor- 
turing deaths, as the ambiguous terms of the text have suggested, but by their being 
reduced to personal servitude, and devoted to the most laborious employments which 
existed among the Hebrews, being such as those of sawing and cleaving wood, of 
harrowing the ground, and of laboring in the brick-fields. 

This was prosperity ; as was, not long after, the birth of another son from Bath- 
sheba. This son was Solomon, who, long before his birth, and long before his mother 
was known to David, had been pointed out by name as " the man of peace," who 
was to succeed him in the throne, and through whom his dynasty was to reign in 
Israel. 

But the commencement of the evils threatened upon the house of David was not 
long withheld. Amnon, the eldest of his sons, conceived a violent passion for his 
half-sister, Tamar, the full sister of Absalom. By a feigned sickness, he procured 
her presence in his house, and delayed not to declare to her his criminal desires ; and 
finding that he could not persuade her to compliance, he by force effected her dis- 
honor. Then, passing suddenly from a criminal excess of love to an equal excess of 
hate, he expelled her ignominiously from his house. Tamar, in her grief, rent her 
virginal robe and threw dust upon her head, and sought the asylum of her brother 
Absalom's house; for, according to the ideas of the East, the son of the same mother 
is, more than even the father, the proper person to protect a female and to redress 
her wrongs. No man could be more haughty and implacable than Absalom ; but he 
was also deeply politic ; and while he received the unhappy Tamar with tenderness, 
he desired her to conceal her grief, seeing that a brother was the cause of it, and to 
spend her remaining days in retirement in his house. He made no complaint on the 
subject, and, young as he was, so well concealed his deep resentment, that even 
Amnon had not the least suspicion of it. When the news of this villanous fact came 
to the ears of David, it troubled him greatly ; but being greatly attached to Amnon, 
as being his eldest son and probable successor in the throne, he neglected to call him 
to account or to punish him for his transgression. This, we may be sure, increased 
the resentment of Absalom, and perhaps laid the foundation of his subsequent aliena- 
tion from, and dislike to, his father. 

Absalom waited two years before he found an opportunity of giving effect to his 
long and deeply-cherished purposes of vengeance. It seems that David allowed 
separate establishments to his sons very early. We find before that both Amnon and 
Absalom had separate houses, and now we learn that Absalom (and doubtless his 
brothers) had a distinct property to support his expenses. For at this time he was 
about to hold a grand sheep-shearing feast in Baal-hazor, to which he invited the 
king and all his sons. As Absalom had hoped, David declined, on the ground of the 
expense which his presence would occasion to his son ; but all the princes went, and 
among them, and the chief of them, was the eldest, Amnon. Now Absalom felt 
that the day ot his vengeance was come; and while he received his company with 
distinction, and royally entertained them, he gave secret orders to his servants to fall 
upon Amnon, and slay him, even at the table, on a given signal from himself. This 
was done. Amnon was slain while his heart was warm with wine ; on which the 
other princes, expecting perhaps the same fate, made all haste to get to their mules, 
and fled to Jerusalem. Their arrival relieved the king from the horror into which 
he had been plunged by a rumor that all his sons had been slain ; but still his indig- 
nation and grief were very great. Absalom himself fled the country, and found 
refuge with his maternal grandfather, Talmai, the king of Geshur, with whom he 
remained for three years. 

During this time the grief of David for the murder of Amnon was gradually 
assuaged, and his heart insensibly turned with kindness toward Absalom, to whom 
he always had been much attached, and who was now his eldest son, and who might 
seem to have the more claim on his indulgence and sympathy on account of his 
exclusion from the succession to the throne, to which by birth he deemed himself 
entitled. Joab was not slow to perceive the turn which the king's feelings were 



HISTORY OF THE BIBLE. 



303 




taking, and was desirous of bringing about a 
reconciliation between David and Absalom ; 
but not daring to speak openly to the king 
himself, in the first instance, he engaged a 
shrewd woman of Tekoah to come before 
the king with a fictitious tale of distress, 
which, as in the case of Nathan's story, 
might be made instructively applicable to 
the circumstances. The woman played her 
part to admiration; but when she began to 
make her application, the king at once 
guessed that she had been prompted by 
Joab; and this being admitted by the 
woman, the king turned to that personage, 
who was present all the time; and, glad 
that what was secretly his own desire was 
thus made to appear a concession to the ur- 
gent request of that powerful servant, he said, 
then, and bring back the young man Absalom." 



[Flight of the kings sons.] 

Behold, now, I grant this request ; go. 
He accordingly came back to Jerusalem 



but his father declined to see him on his return; and he remained two years in Jerusa- 
lem without appearing before the king. 

At the end of lhat time, Absalom was again, through the interference of Joab, admit- 
ted to the presence of his father, who embraced him and was reconciled to him. 

It would seem that during his retirement Absalom had formed those designs, for the 
ultimate execution of which he soon after began to prepare the way: this was no less 
than to deprive his father of his crown. As David was already old, Absalom would 
probably have been content to await his death, but for peculiar circumstances. If David 
properly discharged his duty, he must have led his sons to understand, that although the 
succession to the throne had been assured to his family, the ordinary rules of succession 
were not to be considered obligatory or binding, inasmuch as the Supreme King pos- 
sessed and would exercise the right of appointing the particular person who might be 
acceptable to him. In the absence of any contrary intimation, the ordinary rules might 
be observed ; but, according to the principles of the theocratical government, no such rules 
could be of force when a special appointment intervened. It was already known to David, 
and could not but be known or suspected by Absalom, that not only he but some other 
••r the king's sons were to be passed over by such an appointment, in favor of Solomon, to 



304 AN ILLUSTRATED 

•whom, by this time, the king probably began to pay attention as his successor. The 
fact that even the ordinary law of primogeniture, as applied to the government, had 
not yet been exemplified among the Hebrews, must have tended to increase Absa- 
lom's uncertainty of his own succession to his father. Besides, in contending for the 
crown while his father lived, he had but one competitor, and that one fondly attached 
to him ; whereas, if he waited until his father's death, he might have many vigorous 
competitors in his brothers. These, or some of them, were probably the considera- 
tions in which the designs of Absalom originated. But these designs were not 
merely culpable as against his own father, but as an act of rebellion against the 
ordinations of the theocracy, since they involved an attempt to appropriate by force 
that which God had otherwise destinated, or which at least was to be left for his 
free appointment. The ultimate success of Absalom would, therefore, have utterly 
subverted the theocratical principle which still remained in the constitution of the 
Hebrew state. 

At the first view, such an enterprise, against such a man as David, and by his own 
son, must have seemed wild and hopeless. But in the contest between youth and 
age — between novelty and habit — between the dignity and authority of an old king, 
and the ease and freedom of one who has only popularity to seek, the advantages are 
not all in favor of the old governor. Besides, it seems that there was much latent dis- 
content among the people, arising in a considerable degree from that very confidence 
in the justice and wisdom of the king by which his throne ought to have been secured. 
It is the duty of an oriental king to administer justice in his own person, and that 
duty is not seldom among the heaviest of those which devolve upon him. This 
grew in time to be so sensibly felt, that uliimately among the Hebrews, as in some 
oriental and more European states, the king only undertook to attend to appeals from 
the ordinary tribuaals. But under the former state of things, the people will rather 
bring their causes before a just and popular king than to the ordinary judges ; and he 
in consequence is so overwhelmed with judicial business, that there remain only two 
alternatives — either to give up all his time to these matters, to the neglect of the 
general affairs of the nation, or else to risk his popularity by fixing a certain time 
every day for the hearing of causes, whereby some of the suiters must often wait 
many days before their causes can be brought under his notice. This hinderance to 
bringing a case immediately before the king is calculated to relieve him by inducing 
the people to resort to the inferior judges, from whom prompt justice might be ob- 
tained ; but, on the other hand, it is well calculated to endaager his popularity with 
the unthinking multitude, who deem their own affairs of the highest importance, 
and attribute to his neglect or indolence the delay and difficulty which they expe- 
rience. David made choice of the latter alternative, and suffered the inevitable 
consequences. 

Absalom was not slow to perceive the advantage this was to him; or to neglect the 
use which might be made of it. He had other advantages: he was an exceedingly 
fine young man, admired by all Israel for his beauty, and particularly celebrated for 
the richness and luxuriance of his hair. This was no small matter among a people 
so open as were the Hebrews to receive impressions from the beauty, or tallness, or 
strength of their public men. It was also, probably, a great advantage to Absalom, 
as against David, and which would have availed him against any of his brothers, had 
any of them been older than himself, that he was maternally descended from a race 
of kings. When, even in our own day, we see the conventional rights of primogeni- 
ture set aside, in the East, in favor of the son of a nobly-descended mother,* we can 
not suppose this consideration without weight among the Israelites in the time of 
David. 

Soon after the reconciliation with his father, Absalom began to live with great 
ostentation, taking upon him much more state than his station as the eldest son of 
the crown required, and more probably than his father exhibited as king. He had 
chariots, and a guard of horsemen, and never appeared in public but attended by fifty 
men. This, by contrast, the more enhanced the condescension and affability which 
his purposes required him to exemplify. It was his wont to make his appearance 
very early in the morning, in the way that led to the palace gate ; and when any 

* In Persia, Abbas Meerza, the father of the king, was, on account of the noble descent of his mother. 
nominated by his father to succeed him in the throne, in preference to an elder son whose mother was a 
merchant's daughter. 



HISTORY OF THE BIBLE. 305 

man who had a lawsuit came to the king for judgment* Absalom would call to him 
and inquire with much apparent interest from what town he came, and the nature of 
his suit before the king; he would then condole with him on the state of affairs 
which made it so difficult to obtain redress and justice, and would wind up with tne 
passionate exclamation, " Oh that I were made judge in the land, that every man 
who hath any suit or cause might come unto me, and / would do him justice !" ' And 
then when any man passing by came to make his obeisance to the king's son, Absalom 
would put forth his arms, and take hold of him, and embrace him like a brother. 
"And after this manner," says the narrative, "did Absalom to all Israel who came 
to the king for judgment : thus Absalom stole aicay the hearts of the men of Israel." 
And it is important to note, that the men whose hearts he thus "stole away," were 
inhabitants of all the different parts of the land, who w T ould afterward carry to their 
several homes the impressions they had received. 

At last, four years after his reconciliation to his father, Absalom judged his plans 
ripe for execution ; he therefore obtained the king's permission to go to Hebron, under 
the pretence of offering there a sacrifice which he had vowed during his residence at 
Geshur. At this place he had appointed the chiefs of his party to meet him, while 
others, who were dispersed through all the tribes, were ordered to proclaim him 
king, as soon as they heard the signal given by the sound of the trumpet. At his 
arrival in Hebron, he sent for Ahithophel,* who readily came; and the defection of 
that great politician, who had been the chief of David's counsellors, and whose repu- 
tation for wisdom was so great that his opinion on most, subjects was respected as 
that of an oracle, gave much strength to the cause of Absalom, and attracted to 
Hebron numbers of influential men from all quarters of the land. 

Alarmed at this formidable rebellion so close to him, David hastily took flight with 
his family and servants, leaving ten of his concubine-wives in charge of the palace. 
He paused outside the town to survey the faithful few who were prepared to follow 
his fortunes. Among them were the high-priests, Zadok and Abiathar, with the 
priests and Levites bearing the ark. These David directed to return with the ark 
into the city: " If I shall find favor in the eyes of Jehovah, he Avill bring me back, 
and show me both it and his habitation. But if he thus say, ' I have no delight in 
thee,' behold, here am I, let him do to me as seemeth good unto him." From this 
and other expressions, similarly humbled and resigned to the dispensations of Provi- 
dence, it appears that he recognised in this unnatural conspiracy against him a por- 
tion of the judgments which the prophet had been authorized to denounce against 
hLn for his iniquities in the matter of Uriah and Bathsheba. David also pointed out 
to the high-priests that they might render him much service by remaining in the 
city, from which they might secretly transmit intelligence and advice to him through 
their sons, Ahimaaz and Jonathan. 

The whole of the two corps of body-guards (the Cherethites and Pelethites), as 
well as the six hundred Gathites, were ready to attend the king. The last-named 
body appear to have been native Philistines of Gain, whom David had attached to 
his service after the conquest of their country, and who had perhaps become 
proselytes.f 

The king attempted to dissuade Ittai, their leader, from attending him with his 
men, apparently feeling that, as foreigners and mercenaries, they might be rather 
expected to attach themselves to the rising fortunes of Absalom. But the answer 
of Ittai was decisive: " As Jehovah liveth, and as my lord the king liveth, surely in 
what place my lord shall be, whether in death or life, there also will thy servant be." 

Having taken this melancholy review of his followers, the king went on, " by the 
ascent of Mount Olivet, and wept as he went up, barefoot, and w r ith his head covered; 
and all the people that were with him covered every man his head, weeping as they 
went up," in token of extreme sorrow and humiliation. They had scarcely reached 
the summit before David was joined by an old and attached friend named Hushai, 

* The Jews suppose that Ahithophel was the grandfather of Bathsheba, and that lie had been alienated 
from Dav.d by his conduct toward her, and by the murder of her husband. But this is doubtful. 

+ Some, however, think it was a band of native Israelites, called Gathites in memory of the six hundred 
men who composed the band of followers who accompanied him when he sought refuge the second time 
in Galh ana in which indeed the members of that body had been incorporated, and were replaced as they 
died off. But there is no good reason why such a body should be named from Gath rather than from other 
places or circumstance in which their history connected them with David. Besides, he obviously speaks 
to Ittai, their leader, as to a foreigner, who, with " his brethren," could hardly be expected to incui distress 
lor his sake. 

20 



306 AN ILLUSTRATED 

who had been one of his council, and who came with his clothes rent and dust upon 
his head, resolved to share in the misfortunes of his king. But David, well con- 
vinced of his attachment, did not think it fit to take him with his train, but rather 
begged him to go and join himself to Absalom, where he might render much better 
service by thwarting the counsels of Ahithophel (of whose defection he had just 
heard), and by conveying to him, through the two high-priests, information of what- 
ever resolutions the revoiters might take. Hushai readily accepted this office, and 
acquitted himself in it with such consummate tact and zeal, as not a little contrib- 
uted to the final overthrow of Absalom and his party. 

In his further progress David was joined by Ziba, the steward of Mephibosheth, 
who brought with him some necessary refreshments, and falsely and treacherously 
reported that his master remained behind, in the expectation that the turn which 
affairs were taking might result in the restoration of the house of Saul in his person. 
David, sensibly hurt, at this treatment from one who owed so much to his kindness 
and gratiiude, hastily told Ziba henceforth to regard as his own property the lands he 
had hitherto managed for Mephibosheth. Immediately after, an incident occurred 
to confirm the impression he had thus received ; for near Bahurim, a village not far 
on the eastern side of Olivet, he was encountered by one of Saul's family, named 
Shimei, who dared to throw at him and his people volleys of stones, accompanied by 
the grossest abuse and bitterest imprecations against David as the author of all the 
wrongs and misfortunes of the house of Saul, which he said were now in the course 
of being avenged. All this unexpected insult David bore with meekness and 
patience; for when Abishai desired permission to punish the man on the spot, the 
king refused: " Behold," he said, " my son, that came forth out of mine own bow- 
els, seeketh my life, how much more now this Benjamite? Let him alone, and let 
him curse ; for Jehovah hath bidden him It may be that Jehovah will look upon 
mine affliction, and requite me good for his cursing this day." 

Absalom delayed 'not to march to Jerusalem. He was surprised and gratified to 
find there Hushai, the old friend of his father, and gave him a place in his council. 
In that council the voice of Ahithophel was still paramount and decisive. Perceiving 
that many held back or wavered from the apprehension that Absalom Avould hardly 
go to thelast extremities against his father, and that possibly they might become the 
victims of another reconciliation between David and his son, this wily and unprin- 
cipled statesman advised that Absalom should not delay to remove this apprehension 
by such an act as would, in the sight of all the people, commit him beyond all hope 
of a pardon or reconciliation to the bad cause in which he was engaged. This was, 
that he should rear a pavilion on the top of the palace (to render it conspicuous from 
afar), into which he should, "in the sight of all Israel," enter to the concubine- wives 
whom David had left in charge of the palace. This atrocious counsel was followed 
bv Absalom, who thus unintentionally accomplished Nathan's prophecy. 
" The next advice of Ahithophel was that not a moment should be lost in crowning 
the success of thenebellion by the death of the king, without allowing him time to 
bring his resources into action. To this end he offered himself to pursue him at the 
head of twelve thousand men : " And I shall come upon him while he is weary and 
weak-handed, and terrify him ; and while all the people who are with him flee, I 
will smite the king only. And I will bring back all the people unto thee, as a bride 
is brought to her husband (for only one man's life thou seekest) ; and the whole 
people shall have peace." This really sagacious advice was much approved by 
Absalom, who perhaps considered that the guilt would rest upon Ahithophel ; and to 
the other counsellors it also seemed good. Hushai was absent : and as a high opinion 
of his prudence was entertained, Absalom sent !or him, and then told him what 
Ahithophel had advised, and asked whether he thought that advice good. Hushai 
at once saw that David was lost, if this plan Avere not frustrated. He therefore, 
with great presence of mind, adduced several specious arguments against it, and in 
favor of delay ; dwelling upon the known valor of David and his friends, and the 
serious consequence of any check or iailure in the first attack. The least repulse at 
such a juncture might be fatal to the cause of Absalom. The awe in which they all 
stood of the military talents and courage of the old king gave such effect to these 
suggestions, that the counsel of Hushai was preferred to that of Ahithophel. Of all 
this Hushai apprized the high-priests, and desired them to convey the information to 
David through their sons, together with his advice that not a moment should be iost 



HISTORY OF THE BIBLE. 




308 AN ILLUSTRATED 

in passing to the country beyond Jordan. This message was conveyed to David with 
some danger and difficulty by Jonathan and Ahimaaz, who had remained in conceal- 
ment at Am Rogel, outside the city. Neither the infurmation nor advice was lost 
upon the king, who instantly marched to the Jordan, and passed over with all his 
people, so that by the morning light not one was left in the plain of Jericho. 

The far-seeing Ahithophel deemed the cause of Absalom to be lost, when he knew 
that the counsel of Hushai was to be followed. His pride also could little brook the 
neglect the advice which he had given, and which he had been used to see so reve- 
rently regarded. On both accounts, he abandoned the cause. He went to his own 
home ; and while he was still wise enough to set his affairs in order, was mad enough 
to hang himself. 

David established himself at the town of Mahanaim, which, it will be remember- 
ed, had been the royal seat of Ishbosheth, and which appears to have been chosen by 
him, and now by David, on account of the strength of its fortifications. To that place 
several principal persons of the country, who were well affected to the cause of Da- 
vid, brought a timely supply of provisions for himself and his men, together Avith 
tents, beds, and other necessary utensils. An aged person of Gilead, named Barzillai, 
particularly distinguished himself by his liberality on this occasion to the exiled king. 

When Absalom heard that his father was at Mahanaim, he crossed the Jordan with 
an army, and encamped in the land of Gilead. His army was under the command 
of Amasa, his cousin.* 

David, on his part, reviewed his force, which was but a handful of men as compared 
with the large host which Absalom brought into the field. He divided it into three 
battalions, ihe command of which he gave to Joab, Abishai, and Ittai the Gathite, in- 
tending himself to command the whole in person. But his people, aware that his 
valued life was principally sought, would not hear of it, but insisted on his remaining 
behind at Mahanaim, with a small reserved force. As the rest of his adherents 
marched out at the gate, David, who stood there, failed not to charge the command- 
ers, in the hearing of the men, for his sake to respect the life of Absalom. 

A most sanguinary action was soon after fought in the forest of Ephraim, wherein 
the rebel army was defeated, with the loss of twenty thousand men, slain in the bat- 
tle-field, besides a great number of others who perished in the wood and in their flight. 
Absalom himself, mounted upon a mule,t was obliged to flee from a party of David's 
men toward the wood, where the boughs of a thick oak having taken hold of his 
bushy hair, in which he took so much pride, the mule continuing its speed, left him 
suspended in the air. The pursuing soldiers, seeing him in this state, respected the 
order of the king, and forbore to smite him; but Joab, who happened to learn what 
had occurred, ran and struck three darts through his body. " Whatever were Joab's 
crimes, among them disloyalty was not to be reckoned. And now he gave the most 
unequivocal proof of his unshaken fidelity, in knowingly incurring the king's displeas- 
ure, to rid him of an obstinate rebel against his own father, whom no forgiveness 
could soften and no favors could bind, for whom Joab himself had so successfully in- 
terceded, and was likely therefore to have been othenvise well disposed toward Ab- 
salom from the mere circumstance of having served him."| 

As the death of Absalom ended the cause of war, Joab caused the trumpet to sound 
a retreat, to stop the carnage. The body of Absalom was taken down, and cast into 
a large pit, and covered with a heap of stones. This was not the end or the sepul- 
chre expected by this ambitious man, when he reared for himself a fair monument 
"in the king's dale," supposed the valley of Jehoshaphat, to keep his name in re- 
membrance, because he had no sons, and therefore called it by his own name. In 
what manner we may venture to connect with Absalom the monument which now 
appears in the valley of Jehoshaphat '^earing his name, is a matter on which a few 
words may be said in a note to this page. || 

* Zeruiah, the mother of Joab and Abishai, was a sister of David; Abigail, the mother of Amasa, was 
another sister. Whence Joab, Abishai, and Amasa, were all nephews of David, and cousins of Absalom : 
whence also it happened that commanders of the opposite armies were sisters' sons. See 1 Chron. ii. 16, 
17. But 2 Sam. xvii. 25, makes Abigail the grandmother of Amasa. 

t As he had for civil state plenty of horses and chariots, this shows that the Hebrews had not yet come 
to use either in war. 

i Hales, ii. 349. 

II Absalom's Sepulchre, see p. 279.— Of the monument represented in the engraving-, a very good and 
satisfactory account has been given by Mr. Wilde, whose description we shall here transcribe:— 

"Descending to Gethsemane, we continued our course through the valley of Jehoshaphat by those re 
markable monuments denominated the sepulchres of the patriarch's, which have neen described, as well aa 



HISTORY OF THE BIBLE. 



309 




310 AN ILLUSTRATED 

The partisans of Absalom were no sooner acquainted with the death of their pop- 
ular chief than they fled, every man to his own home. 

Ahimaaz, the son of Zadok the high-priest, besought Joab to be allowed to bear 
the tidings of the victory to the king. But as Joab knew that David would regard as 
evil any tidings that inciuded the death of his son, he, out of regard to Ahimaaz, re- 
fused his permission, but sent Cushi with the news. The other, afterward persisting 
in his request, was allowed to go also ; and he went with such speed that he outran 
Cushi, and was first to appear before the king, who sat at the gate of Mahanaim, 
anxiously awaiting tidings from the battle. The king and the father had struggled 
hard within him; the father conquered ; and now his absorbing desire was to know 
that Absalom was safe. Aware of this feeling, Ahimaaz contented himself with re 
porting the victory, leaving to Cushi the less pleasant news; and he, when plainly 
asked, " Js the young man Absalom safe ?" answered, with much discretion, " The 
enemies of my lord the king, and all that rise against thee to do thee evil, be as that 
young man is." On hearing this, " the king was much moved, and went up to the 
chamber over the gate; and as he went, thus he said, ' my son Absalom ! my son, 
my son Absalom ! wuuld to God I had died for thee, O Absalom, my son, my son !' " 
And thus he remained in the chamber over the gate, with his head covered like a 
mourner, wailing for his son, and oblivious to all things else. 

His faithful adherents, who, by venturing their lives for him against fearfdl odds, 
had that day restored him to his throne, returning weary to the city, where they de- 
served to be greeted with thanks and praises, and triumphal songs, were quite con- 
founded to learn this conduct of the king, and slunk into the town like guilty people — ■ 
even like defeated men rather than conquerors. As very serious consequences might 
arise from this state of feeling, Joab went in to the king, and reproved him very 
sharply for his unkingly conduct and untimely Availing, so calculated to discourage his 
truest friends, and insisted that he should go forth and show himself to the people, 
and speak kindly to them; "For," said he, " if thou go not forth, not a man will re- 
main with thee this night ; and this will be worse to thee than any evil that hath be- 
fallen thee from thy youth until now." The king could see the prudence of this 
counsel; and, therefore, curbing his strong emotion, he went down to the gate and 
sat there ; on hearing which the people hastened to present themselves before him, 
and all was well. 

It might seem the obvious consequence of his victory, that David should repass the 

drawn with great accuracy by most writers on Palestine. They are placed on the eastern side of Kedron, 
nearly opposite the southern angle of the present wall, and are some of the rarest and most extraordinary 
specimens of sepulchral architecture in existence. They are hewn out of the solid rock, with temple-like 
fronts. Some of them are enormous masses separated from the rest of the rock, and left standing like so 
many monolithic temples — monuments that record as well (if not more so) the labor and ingenuity of their 
constructors as those to whose memory they have been erected. The names assigned to these tombs are 
Jehoshaphat, James, Zechariah, and Absalom. This latter is the most elegant and tasteful piece of archi- 
tecture in Judea, indeed, 1 might almost add, in the East, and viewed from the valley beneath, it is one of 
the most beautiful tombs that I have ever seen in any country. It consists of a mass of rock twenty-four 
feet square, separated from the rest, and standing in a small enclosure that surrounds three of its sides. 
it has four pilasters with Ionic capitals on each front, the two outer ones being flat, while those in the cen- 
tre are semicircular ; the frieze is ornamented with triglyphs. The upper part is composed of several pieces, 
and surmounted by a small spire terminating in a bunch of leaves. There is a hole in the back immedi- 
ately beneath the architrave through which I was enabled to climb into its interior. As the door by which 
it was entered was concealed, this opening was formed, in all probability, for the purpose of riding the sep- 
ulchre of its contents. Within, it presents the usual form of eastern tombs, having niches at the sides 
for bodies. The general opinion of antiquaries is, that the Grecian architecture exhibited on the exterior 
of this rock is no test of the date of its construction ; and, that it was added in later times, and a similar 
workmanship is visible in the other neighboring tombs. To it may be referred that rebuke of our Lord to 
the Pharisees, regarding their garnishing the sepulchres of the prophets. The tradition is, that this pillar, 
of which we have an account in the book of Samuel, was erected by Absalom. ' Now Absalom in his life- 
time had taken and reared up for himself a pillar, which is in the king's dale ; for he said, I have no son to 
keep my name in remembrance ; and he called the pillar after his own name ; and it is called unto this day 
Absalom's Place.' Josephus also informs us that ' Absalom had erected for himself a stone marble pillar 
in the king's dale, two furlongs distant from Jerusalem, which he named Absalom's Stand, saying, that if 
his children were killed, his name would remain by that pillar.' I see no reason to doubt the tradition re- 
garding this monument, although the historian has stated it to be a greater distance from the city than we 
now find it ; but this is an error into which he often falls. In confirmation of its supposed origin I may add 
that it has ever been a place of detestation to the Hebrews ; and every Jew who passes it by throws a 
stone at it to this day, so that a large cairn has formed round its base. 

" The style of the whole of these four sepulchres, but especially the two I have more particularly noticed, 
is very peculiar, and is totally different from other tombs in this neighborhood An inspection ol them 
would lead us to believe that, at the time of erection, the Hebrews had not quite forgot the lessons on 
architecture which their forefathers had learned in Egypt. Around these mausolea, upon the sides of the 
rocks, and the slopes of Mount Olivet, there are hundreds of plain fiat gravestones belonging to the Jews. 
All these have Hebrew inscriptions, some of which a Hebrew scholar resident in the city informed me 
were dated a short time subsequent to the Christian era." — Wilde's " Xairalive of a Voyage."' p. 325-'2~. 



HISTORY OF THE BIBLE. 311 

Jordan at the head of his conquering army, and resume his throne at Jerusalem. But 
the mass of the people had chosen another for their king, and by that act had virtu- 
ally, to the extent of their power, deposed himself; and in such a case it would ap- 
pear that the civil principles of the constitution required that he should, in a ceriain 
sense, be re-elected to the crown by the people, before he was entitled to regard him- 
self as king over any but such as had continued to recognise him in that character. 
He therefore remained beyond Jordan until the tribes should decide lo recall him. It 
seems there was a general disposition among the people to do this; they blamed one 
another for their rebellion against the king, and their remissness in recalling him ; but 
all seemed to shrink from taking the first step in the matter. Judah, from its more 
intimate relations with David, might be expected to give the example; but Judah had 
been the headquarters of the rebellion; and it appears that Jerusalem was in the oc- 
cupation of Amasa, who, from the extent to which he had committed himself in Ab- 
salom's rebellion, might judge his case desperate, and hence use all his influence to 
prevent the king's return. This state of affairs being understood by David, he sent 
to the high-priests, who were still in Jerusalem, charging them to remind the elders 
of Judah of the obligation which seemed peculiarly to devolve upon them, and also 
to gain over Amasa by the offer to make him captain of the host in the place of Joab. 
This was attended with the desired result; and the elders of Judah sent back the an- 
swer, "Return thou, and all thy servants." On receiving this invitation, the king 
marched to the Jordan ; and the men of Judah, on their part, assembled at Gilgal, to 
assist him over the river, and to receive him on his arrival. Among these, and fore- 
most among them, were a thousand men of Benjamin, headed by S/umei, and including 
Ziba with his fifteen sons and twenty servants. No sooner had the king passed the 
river in a ferry-boat,* than Shimei threw himself at his feet, acknowledged his former 
crime, but trusted that it would be forgiven in consideration of his being the first in 
all Israel (except Judah) to come forward with a powerful party, to promote his resto- 
ration. In consideration of this circumstance, and, what was a greater merit and ben- 
efit — that his party was from the tribe of Benjamin — it would have been a most un- 
gracious act had the king been inexorable. He therefore pardoned him freely, although 
some of his officers were for putting him to death. For the like reason, probably, — 
that is, for fear of disgusting the valuable parly to which he belonged, and in which 
he had much influence, — the king dared not entirely recall from Ziba the grant of 
Mephibosheth's lands which he had hastily made to him. When the son of Jonathan 
came to the Jordan to meet the king, he made it clear to him that he had been slan- 
dered by his steward, who had purposely neglected to provide him with the means of 
escape from Jerusalem when he purposed to join the king in his exile; so that, incon- 
sequence of his lameness, he had been obliged to remain behind ; but, during his stay, 
had remained in retirement, and, as a mourner, had neither dressed his feet, trimmed 
his beard, nor changed his clo lies. Under the circumstances, the king could only say, 
" Thou and Ziba divide the land ;" to which the reply of Mephibosbeth was worthy 
of the son of the generous Jonathan, " Yea, let him take all, since my lord the king 
is come again to his own house in peace." 

The rich old man of Gilead, Barzillai, who had so liberally ministered to the wants 
of David during his exile, came down to the Jordan to see him over. The king would 
fain have persuaded him 10 accompany him to Jerusalem, that he might have an op- 
portunity of rewarding his services ; but Barzillai returned the touching reply, "How 
long have I to live that I should go up with the king to Jerusalem ? I am this day 
eighty years old, and can I discern between good and evil ? Can thy servant taste 
what I eat, or what I drink ? Can I hear any more the voice of singing-men and 
singing-women ? Why then should thy servant be yet a burden to my lord the king? 
Let thy servant just go over Jordan with the king; and then let thy servant, I pray 
thee, return, thai I may die in my own city, near the grave of my father and. my mo- 
ther." He, however, recommended the fortunes of his son Chimham to the care of 
the king, who accordingly took that person with him to Jerusalem. 
From the result, we may doubt the wisdom of the separate appeal which David 

* The first and only time we ever read of a ferry-boat on the Jordan. The interpretation is. however, 
rather doubtful. Some make it a bridge of boatc. Many interpreters prefer the sense of the Septuagint and 
Syriac, which, instead of, "And there went over a ferry-boat to carry over the king's household, and to do 
what he thought good," read, "And these (the men of Judah and Renjamin) went over the Jordan before 
the king, and performed the service of bringing over the king's household, and in doing what he thought 
good. 



312 AN ILLUSTRATED 

had made to his own tribe of Judah, inasmuch as his more intimate connexion with 
that tribe, by birth and by having reigned over it separately for seven years, required 
the most cautious policy on his side, to prevent his appearing to the other tribes as the 
king of a party. Now, when he had crossed the Jordan, people from all the tribes 
flocked to him to join in the act of recall and restoration. But when they came to 
consider of it, the other tribes were not willing to forgive Judah for having been be- 
forehand with them; or, in other words, that, instead of inviting them to join with 
themselves in the act of recall, the elders of Judah, by acting independently had en- 
abled themselves to exhibit the appearance of more alacrity and zeal in the king's be- 
half, putting the other tribes in an unfavorable position by comparison. They alleged 
also their claim to be considered, on the ground lhat the ten tribes had tenfold the in- 
terest in the kingdom to that which the single tribe of Judah could claim. The an- 
swer of that tribe was the most impolitic and provoking that could be made. They 
alleged that seeing the king was of their own tribe, " their bone and their flesh," they 
had a right to take a peculiar and exclusive interest in his recall. This quarrel grew 
so hot, as to strengthen the natural disposition of the tribes to regard David as the 
king of the Judahites; and but a slight impulse was wanting to induce them to leave 
him to his own party. This impulse was supplied by one Sheba, of the discontented 
tribe of Benjamin, who, perceiving the state of feeling, blew the trumpet, and gave 
forth the Hebrew watchword of revolt, " To your tents, Israel !" and, in the name 
of the tribes, disclaimed all further interest in David, and bade defiance to his adhe- 
rents. The effect, of this move, perhaps, exceeded his expectation. On a sudden he 
saw himself at the head of all the tribes, except that of Judah, which had occasioned 
this defection, and which was left almost alone to conduct the king from the Jordan 
to Jerusalem. 

This circumstance, perhaps, supplied to David an additional motive for performing 
his secret promise of making Amasa captain of the host; as that person appears to 
have been high in favor with the tribes. But most .readers will feel displeased that 
Joab should at this juncture — after the brilliant displays which he had so lately af- 
forded of his loyalty, courage, and prudence — be displaced in favor of the rebel leader ; 
and even if judged by the principles of the East, that every stroke of policy by which 
something may be gained, is a good stroke, whatever interests or honor it sacrifices, — 
even judged by this rule, the policy of this operation may very much be doubted, as, 
indeed, David himself had soon occasion to suspect. In fact, we agree with Hales, 
that in this David "seems to have acted rather ungratefully and unwisely, justifying 
Joab's reproach (on a former occasion), ' thou lovest thine enemies and hatest thy 
friends.' But the old grudge and jealousy which he entertained against • the sons of 
Zeruiah,' who were above his control, and too powerful to be punished, as in Abner's 
case, combined with Joab's disobedience of orders in killing Absalom, which he could 
never forget, nor forgive, to the day of his death, seem to have got the better of his 
usual temporizing caution and political prudence." 

Amasa, the new captain of the host, foiled to assemble the forces of Judah, to act 
against Sheba, within the time which the king had appointed. Whether this arose 
from want of zeal or ability in him, or from the disgust of the Judahites at the re- 
moval of Joab from an office which he had filled with great distinction for twenty- 
seven years, we know not. The king was in consequence obliged to order Joab's 
brother, Abishai, to take the command of the royal guards, and pursue Sheba wi. bout 
delay, before he could get into the fenced cities; for that otherwise he might raise a 
rebellion more dangerous than Absalom's. On this occasion Joab went with Abishai 
as a volunteer, followed by the company which formed his private command, for his 
zeal for his king and country rose paramount above his sense of the disgrace which 
had recently been inflicted on him. But when Amasa, with the force he had collected, 
joined them at Gibeon to take the command, Joab, under the pretext of saluting him 
as his "brother" slew him, just as in a former time he had slain Abner. He then 
took the command himself, causing proclamation to be made, — " He that favoreth 
Joab, and he that is for David, let him follow Joab." He then pursued Sheba, be- 
sieged him in a town to which he had fled, demanded his head from the inhabitants, 
and crushed the rebellion. He then returned triumphant to Jerusalem, self-reinstated 
in his former station, of which David dared no more to deprive him. 

About the thirty-fourth year of David's reign* commenced a grievous famine, which 

* So ff.-iles ; hut some tliink that although the history relates the event in this place, it actually occurred 
in the early part of David's reign. And there are some very probable reasons for this conclusion. 



HISTORY OF THE BIBLE. 313 

continued for three successive years. When the sacred oracle was consulted, it de- 
clared that this was on account of the unatoned blood of the Gibeonites, whom Saul, 
in despite of the ancient treaty between that people and the Israelites, had cut off. 
This circumstance is not mentioned in the history of Saul ; hut, from the circum- 
stances, it may perhaps be collected that Saul, finding the difficulty, to which we have 
adverted more lhan once, of forming a landed property for his family, where the land 
was already inalienably parcelled out among the people, had, under pretence of zeal 
for the interests of his own people, formed the design of utterly destroying the Gib- 
eonites, and, as far as he was able, executed that design, giving their lands and wealth 
to his relatives, by the survivors of whom they were still possessed. As it therefore 
appeared that the calamity which punished this breach of national faith could only 
be averted through satisfaciion being rendered to the remnant of the Gibeonites, Da- 
vid sent to learn what satisfaction they required. They, actuated by the poAverful 
principles of revenge for blood, to which we had such frequent occasion to advert, re- 
fused to take "silver or gold," that is, a blood-fine, from the house of Saul, but de- 
manded that execution should be performed upon seven members of that house. 
Seven^members of Saul's family were accordingly sought out and given up to them. 
These were, two sons of Saul by his concubine Rizpah, and five grandsons by his eld- 
est daughter Merab ; Mephibosheth (who appears to have been the only other mem- 
ber of the family) was held back by David, on account of the covenant between him 
and Jonathan. The Gibeonites took these persons, and, after having slain them, 
hanged up their bodies upon a hill. This was against the law, which forbids that a 
body should be kept hanging after the going down of the sun on the first day. How 
long they thus remained, is not stated ; but the famine had been occasioned by drought, 
and they hung there until the rains of heaven fell upon them. It was then made 
known to David that Rizpah, the mother of two of them, had spread sackcloth for 
herself upon the rock, and had there remained to protect the bodies from the birds of 
the air and the beasts of the field. Touched by this striking instance of the tender- 
ness of maternal affection, David not only directed the bodies of these persons to he 
taken down, but he went (or sent) to Jabesh Gilead, to remove from under the oak in 
that place, the bones of Saul and Jonathan, and deposite them, with all respect, in the 
family sepulchre at Kelah in Benjamin, together with the remains of these unhappy 
members of their house. 

David has been censured by some writers for consenting to the demand of the 
Gibeonites ; but the reader must perceive that the demand of the Gibeonites was 
one which the king could not refuse. They might have accepted the blood-fine; but 
this was optional with them, and they were perfectly entitled to refuse it, and to de- 
mand blood for blood. That the persons who were slain had themselves no hand in 
the crime for which they were punished, is more than we know; it is most likely 
that they Avere active parties in it, and still more that they reaped the profits of it. 
But even were this not the case, it is a well-known principle of blood-avengement 
that the heirs and relatives of the blood-shedder are responsible for the blood in their 
own persons, in case the avenger is not able to reach the actual perpetrator., That 
David had any interest in getting rid of these persons is equally absurd and untrue, 
for they made no pretensions to the crown themselves, nor did others make such 
pretensions for them. Even when the cause of Saul's house was most in want of a 
head, none of these persons appeared to advance their claims, nor did the warmest 
partisans of the cause dream of producing any of them in opposition to David. 

Now that the Israelites had been weakened by two rebellions and three years of 
famine, the Philistines deemed the opportunity favorable for an attempt to shake off 
their yoke. They therefore renewed the war about the thirty-seventh year of Da- 
vid's reign, but were defeated in four engagements, and finally subdued. In all these 
engagements the Philistines exhibited their old passion for bringing gigantic cham- 
pions into the field. In the first of these engagements, David himself, notwithstand- 
ing his years, shrunk not from the combat with the giant Izbi-benob ; but he waxed 
faint, and was in danger of being slain, had not the brave and trusty Abishai hastened 
to his relief, and killed the gigantic Philistine. After this the people would no more 
allow David to go forth in person to battle, "lest he should quench the light of Is- 
rael." This war completely extinguished the gigantic race to which Goliah had 
belonged. 

The numbering of the people was one of the last and most reprehensible acts of the 



314 AN ILLUSTRATED 

reign of David. In itself, an enumeration of the population might be not only inno- 
cent but useful ; it was the motive by which the deed was rendered evil. This mo- 
tive, so offensive to God, was obviously supplied by the design of forcing all the Is- 
raelites into military service, with a view to foreign conquests; a design not only 
pitiable in so old a man, but in every way repugnant to both the internal and exter- 
nal polity of the theocratical government. That the census was not, as in former 
times, taken through the priests and magistrates, but by Joab, as commander-in-chief, 
assisted by the other military chiefs, sufficiently indicates the military object of the 
census; and if they were accompanied by the regular troops under their command, 
as the mention of their "encamping" leads one to suspect, it may seem that the ob- 
ject was known to and disliked by the people, and that the census could only be taken 
in the presence of a military force. Indeed the measure was repugnant to the wishes 
of the military commanders themselves, and was in a peculiar degree abhorrent to 
Joab, who saw the danger to the liberties of the people, and gave it all the opposition 
in his power, and undertook it reluctantly, when he found the king adhered to his 
purpose with the obstinacy of age. 

At the end of nine months and twenty days, Joab brought to the king the return 
of the adult male population, which was 900,000 men in the ten tribes of Israel, and 
400,000, in round numbers, in the tribe of Judah alone; being, together, 1,300,000. 
But the tribes of Levi and Benjamin were not included in this account; for Joab did 
not finish the enumeration, probably in consequence of some indications of the Divine 
displeasure in the course of it. According to usual proportions, the entire population 
of Israel at this time (without including these two tribes) could not well have been 
less than 5,200,000. 'The same marks of the Divine displeasure which prevented the 
completion of the census were probably those which awakened the slumbering con- 
science of David when the return was presented to him. He confessed before God 
that he had sinned, and prayed to be forgiven. The next morning it was made 
known to him, through the prophet Gad, that he had sinned indeed, and that his sin 
was not of such a nature as, with a due regard to the public principles of the govern- 
ment, could be allowed to pass without signal punishment. The choice of punish- 
ment was offered to him: seven years of famine, three months to be pursued by his 
enemies, or three days of pestilence. The humbled monarch confessed the choice to 
be hard, but fixed on the latter alternative, as the more equal punishment, and such 
as seemed more immediately under the direction of Heaven. Accordingly, Jehovah 
sent a pestilence, which in the course of two days destroyed 70,000 men, from Dan 
to Beersheba. It was then beginning to visit Jerusalem, when God was pleased to 
put a stop to it, at the earnest prayer of David. He beheld the commissioned angel 
stand in the thrashing-floor of Araunah, a chief person among the Jebusites, as one 
preparing to destroy. And then he and the elders of Israel, all clad in sackcloth, fell 
upon their faces, and the king cried — " Is it not I that commanded the people to be 
numbered ? Even I it is that have sinned and done evil indeed ; but as for these 
sheep, what have they done? Let thy hand, I pray thee, O Jehovah, my God, be on 
me, and on my father's house ; but not on thy people that they should be plagued.'' 
This noble prayer was granted as soon as uttered. Through the prophet Gad, he 
was commanded to erect an altar, and offer sacrifices on that spot of ground where he 
had seen the destroying angel stand. The king accordingly bought the thrashing- 
floor from Araunah (who would willingly have given it free of cost) for fifty shekels 
of silver.* He then hastened to erect an altar, and to offer thereon burnt-offerings, 
and peace-offerings ; and a miraculous fire which descended from the heavens and 
consumed the victims gave manifest proof of the Divine complacency, and so sanc- 
tified the spot as to point it out for the site of the future temple. The plague was 
stayed. 

David was now advancing toward seventy years of age, and it appeared, from the 
declining state of his health, that his latter end could not be far off. This made 

* As this was little more than thirty dollars of our money, and paid not only for the thrashing-floor, but 
for all that was upon it — cattle and implements — it seems to sliow that the value of the precious metals 
among the Hebrews at this time was much higher than it is now with us. It is, however, possible that 
Araunah merely set a nominal price to satisfy the delicacy of the king, who would not sacrifice to God at 
the cost of other people. There is an apparent contradiction between the account in 2 Sam. xxiv. 24, and 
1 Chron xxi. 25, which says that David gave Araunali 600 shekels of gold by weight (which would be no 
less than $6,000 of our money) ; but this may be removed by the very probable supposition that after Da- 
vid knew, by the acceptance of the altar erected on the spot, that the temple was to be built in this place, 
he made a further purchase of a sufficient site for the additional and much larger sum just named 



HISTORY OF THE BIBLE. 315 

Adonijah, his eldest surviving son, determine to take measures to secure the throne, 
which, had it been hereditary, would naturally have devolved to him. He doubtless 
knew that the crown had been assigned to his younger brother Solomon, and felt that 
this was perhaps his only opportunity of asserting what he conceived to be his natu- 
ral rio-hts. Adonijah was a very handsome man, and he had not at any time been 
balked or contradicted by his father, many of whose sorrows arose from his exces- 
sive indulgence of his children. He now, in apparent imitation of Absalom, set up 
a splendicfretinue, and courted popularity among the people ; and he succeeded in 
drawino- over to his party Joab, who now at last forsook his old master, and Abiathar 
the hio-h-priest, who had shared all his fortunes. One day, when matters seemed 
ripe for the further development of his designs, he made a grand entertainment at 
A in Rocrel, the fountain in the king's garden, to which he invited all the king's sons, 
with the significant exception of Solomon, and the principal persons in the state, 
with the exception of those who Avere known to be in Solomon's interest. There he 
was proclaimed king in the usual form— " Long live the king Adonijah !"— by the 
powerful partv assembled. • 

In this important emergency, Nathan the prophet sent Batbsneba to inform the 
kino- of these proceedings, and afterward came in himself and confirmed her account. 
Bv both he was reminded of his previous declarations that Solomon was to be his 
successor in the throne. The old king was roused to his wonted energy by this in- 
telligence. He instantly appointed Nathan the prophet, Zadok the priest, Benaiah, 
andliis own guards the Cherithites and Pelethites, who continued faithful, to take 
Solomon, and conduct him, mounted on the king's own mule, to the fountain of Gi- 
hon, and' there to anoint and proclaim him king. The ceremony was thus attended 
with every circumstance which could give it authority in the eyes of the people, as 
indicating* the intention of the king, which, it Avas now well known, was according to 
the will of God. There was the mule, which none but David had ever been seen to 
ride, and which, he having habitually ridden, none but a king might ride ; there was 
the prophet who could only sanction that which he knew to be the Avill of God ; there 
was Zadok, with the holy anointing oil from the tabernacle; and there were the 
guards, whom the people "had been accustomed to see in attendance only on the king. 
The whole ceremony was also directed to take place on one of the most public and 
frequented roads leading from Jerusalem. The people were adequately impressed 
bv all these considerations and circumstances; they heartily shouted, "Long live 
Kino- Solomon!" The earth was, as it were, rent with the rejoicing clamor, mixed 
with the sounds of trumpets and of pipes. The party of Adonijah heard the noise; 
and when informed of the cause, they were all so struck with consternation at the 
promptitude and effect of this counter-move, that they dispersed immediately, and 
slunk awav every man to his own house. Adonijah, seeing himself thus forsaken, 
and dreadino" nothing less than immediate death, fled to the refuge of the altar 
(erected on the tharshing-floor of Araunah). Solomon, being informed of this, sent 
to tell him that, if by his future conduct he proved himself a worthy man, he would 1 
not hurt a hair of his head, but at the same time assured him that any future instance 
of a disloval intention would be fatal to him. On leaving the altar, Adonijah went 
and rendered his homage to the new king; after which he was ordered to retire tO' 
his own house. 

The waning spark of David's life gleamed up once again before it finally expired. 
He availed himself of this to call a general assembly of the nation to ratify the coro- 
nation of Solomon, and to receive the declaration of his views and designs. The 
ao-ed king was able to stand up on his feet as he addressed the assembly at consider- 
able length. Perceiving from the revolts of Absalom and Adonijah, into which last 
some of his own stanchest friends had been drawn, that the principle of primogeni- 
ture was likely to interfere very seriously with the true doctrine of the theocracy, lie 
was cartful to point out how the sceptre had been assigned to Judah, not the first- 
born of Jacob ; and in the tribe of Judah, to the family of Jesse, not the first or most 
powerful of that tribe ; and of the eight sons of Jesse, to David the youngest ; and 
of the sons of David, to Solomon, at a time when there were living three (if not 
four*) older than he. He then proceeded to state the reasons which had prevented 
him from building to the Lord that temple which he had designed; and since this 
creat work had been reserved for the peaceable reign of his son, he solemnly ex- 

* Chileab, the son of Abigail, is not historically named. The probability is that he died enrly. 



316 AN ILLUSTRATED 

horted him and the nation to erect that temple according to the model which he had 
himself supplied, and to contribute liberally themselves toward it, hi addition to the 
ample stores and materials which in the course of his reign he had been enabled to 
provide. He concluded with a most noble and devout thanksgiving to the Lord for 
all the mercies which he had shown to himself and to his people: and this, with the 
rest of his conduct on this occasion, shows that, whatever were now tb* bodily infir- 
mities of the aged king, his better faculties were still in their prime. 

Solomon was now again anointed king in the presence, and with the sanction of 
the assembly, by Zadok, who himself was now declared and recognised as sole high- 
priest, Abiathar being deposed from his participation in that dignity on account of his 
having gone over to Adonijah. It is impossible not to see in all this a strenuous as- 
sertion by David of the .theocratical principles of the constitution, which rendered 
conclusive and final anv appjintment which the Divine King had made, or might 
make; and for this he deserves the more honor, as there is good reason to think that, 
for himself merely as a fither, he would quite as soon have seen Absalom or Adoni- 
jah on the throne as Sjlomon. Of Abiathar it was quite necessary to make an ex- 
ample; for, as high priest, he of all men ought to have been sensible of the obligation 
of the di v ine appointment, the maintenance of which had now become one of ihe 
most rr arked and grand prerogatives of Jehovah as king of the Hebrews, an3 the one 
which was calculated to keep his superiority present to the minds of the people. II 
this prerogative were allowed to be contemned by the high-priest, who^should be 
its most strenuous supporter, the people would not be likely to hold it in much 
respect. 

The enthusiasm manifested by the king for the object which for many years pasi 
he had so much at heart, kindled a corresponding zeal in the people, who presented 
liberal offerings for the great work which Solomon Avas destined to execute. 

The following day was spent as a high festival. Holocausts of numerous steers, 
and rams, and lambs, were offered to Jehovah, and also abundant peace-offerings, on 
which the people feasted with great gladness, before they departed to their homes. 
This was, in fact, the coronation-feast of Solomon. He, being now twice anointed, 
and formally recognised by the people, mounted the throne of his father, and admin- 
istered the government while David still lived. 

It was not, however, long before David felt that his last hour approached. He then 
sent for his son, to give to him his last counsels. He first of all recapitulated the gra- 
cious promises which God had made to him and his posterity, and then reminded 
Solomon that these promises were only, in their first and obvious sense, to be under- 
stood as conditional, and depending upon their observance of the divine law; so that 
they might expect their prosperity to rise and fall in proportion to their obedience. 
He then proceeded to advise him as to the course he should take with reference to 
eertain persons whom his own history has brought conspicuously under the notice of 
the reader. The predominating influence of the sons of Zeruiah had, throughout his 
reign, been very galling to himself, and he advised his son not to incur the same 
grievance, or to submit to it. As to Joab, he had, through policy, been pardoned for 
his part in Adonijah's rebellion, as David himself had, from like reasons, been com- 
pelled to overlook the crimes of which he had been guilty — such as the murders of 
Abner and Amasa ; yet, should he again offend, Solomon was advised to bring him 
to condign punishment, by which he would strike terror into evil doers, and, more 
than by any other act, evince the strength and firmness of his government. 

The pardon which Shimei had asked, beside the Jordan, with a thousand men at 
his back, could not well have been refused, and David had no wish to annul it; but, 
aware of the character of this disaffected and dangerous Benjamite, he cautioned 
Solomon against him, and advised to keep him under his eye in Jerusalem, and watch 
him well that he m ; ght have no opportunity of stirring up seditions among the 
tribes ; and should his conduct again offer occasion, David counselled the young king 
not to spare him, but at once rid his kingdom of so suspicious and malevolent a char- 
acter. 

David appears to have survived the coronation of Solomon about six months; for, 
although he reigned seven years and six months over Judah, and thirty-three years 
over all Israel, yet the whole duration is reckoned only forty years in 2 Sam. v. 4, 5; 
1 Chron. xxix. 27. The interval he seems to have employed in the development, for 
the benefit of his son, of those plans and regulations which had long before been 



HISTORY OF THE BIBLE. 317 

formed and considered in his own mind, and to which the due effect was afterward 
given by his son. These are fully stated in the first five chapters of the second book 
of Chronicles. 

David was seventy years of age when "he slept with his fathers." At that time 
certainly the period of human life was reduced to the present standard ; fur, in re- 
cording his death at this age, the historian says, "He died in a good old age, full of 
days, riches, and honor." He was buried in a stately tomb, which, according to a 
touching custom, still prevalent in the East, he had prepared for himself, in that 
part of the city (on Mount Zion) which he had covered with buildings, and which 
was called after hirn, " the city of David." 



CHAPTER XVIII. 

On the death of David, his son Solomon, who had been declared by him king of 
Israel, with the divine approbation, succeeded to the throne, to the universal satis- 
faction of the people. '1 his event took place when he was about twenty years of 
age, and in the year 1030 B. C. Never monarch ascended the throne with greater 
advantages, or knew better how to secure and improve them. Under David the 
kingdom had been much extended, and brought under good regulations. The arms 
of the Hebrews had for so many years been leared by all the neighboring nations, so 
that the habit of respect and obedience on their part offered to the new king the 
reasonable prospect, confirmed by a divine promise, that his reign should be one of 
peace. Now, the predominant tribe of Judah lay as a lion and as a lioness, which no 
nation ventured to rouse up. (Gen. xlix. 9; Num. xxiii. 24, xxiv. 9.) The Hebrews 
were the ruling people, and their empire the principal monarchy of Western Asia. 
From the Mediterranean sea and the Phoenicians to the Euphrates, in its nearer and 
remoter bounds — from the river of Egypt and the Elanitic gulf to Berytus, Hamath, 
and 'J hapsacus, all were subject to the dominion of Solomon ; nor were the tribes 
which wander in northern Arabia, eastward to the Persian gulf, unconscious of his 
rule. At home the Canaanites had not, as we have seen, been either entirely ex- 
pelled or annihilated; but they had become obedient and peaceable subjects, and, 
which was of importance to an eastern king, liable to services which no king dared 
to impose upon the Israelites themselves. Jahn calculates that their whole number 
may have been about four or live hundred thousand, since ultimately one hundred 
fifty-three thousand were able to render soccage to the king. The warlike and civ- 
ilized Philistines, the Edomites, Moabites, and Ammonites, the Syrians of Damascus, 
and some tribes of the nomadic Arabians of the desert, were all tributary to him. 
The revenues derived from tbe subject states were large ; and the wealth in the royal 
treasures great beyond calculation: and the king had the enterprise and talent to 
open new sources tbrough which riches were poured into the country from distant 
lands. Nor were the prospects and promises with which this reign opened frustrated 
in its continuance. "Peace gave to all his subjects prosperity; the trade which he 
introduced brought wealth into the countiy, and promoted the sciences and arts, 
which there found an active protector in the king, who was himself distinguished for 
his learning. The building of the temple and of several palaces imroduced foreign 
artists, by whom the Hebrews were instructed. Many foreigners, and even sovereign 
princes, were attracted to Jerusalem, in order to see and converse with the prosperous 
royal sage. The regular progress of all business, the arrangements for security from 
foreign and domestic enemies, the army, the cavalry, the armories, the chariots, the 
palaces, the royal household, the good order in the administration, and in the service 
of the court, excited as much admiration as the wisdom and learning of the viceroy 
of Jehovah. So much was effected by the single influence of David, because he scru- 
pulously conformed himself to the theocracy of the Hebrew state. 1 '"* 

Such is the argument to the history of Solomon's reign, to the details of which we 
now proceed. 

Although Solomon was not the first-born, nor even the eldest living son of David, 
but succeeded to the throne through the special appointment of the Supreme King, 

* Jahn, b. iv. sect. 33. 



318 AN ILLUSTKATED 

Jehovah, there was one circumstance which, from the usual notions of the Orientals, 
could not but be highly favorable to him, even had all his elder brothers been alive. 
Amnon had been born before his father became king, and Absalom and Adonijah 
while he was king of Judah only ; while Solomon was born when his Hither was 
king over all I>rael, and lord over many neighboring states. And in the East there 
is a. strong prejudice in favor of him who is the son of the king and of the kingdom, 
that is, who is born while his father actually reigns over the states which he leaves 
at his death. Thus, therefore, if at the death of David, Amnon and Absalom had 
been alive, as well as Adonijah and Solomon, there might have been a contest among 
them on these grounds: — Amnon would have claimed as the eldest son of David; 
Absalom would probably have disputed this claim on the ground, first, that he was 
the first-born after David became a king ; and, secondly, on the ground that his mother 
was of a royal house: this claim could not have been disputed by Adonijah ; but he 
would have considered his own claim good as against Amnon, on the one hand, and 
as against Solomon on the other. But Solomon might have claimed on the same 
ground as the others against Amnon; and against Absalom/ and Adonijah, on the 
ground that their father was only king of Judah when they were born, but king of 
all Israel at the time of his own birth. And this claim would, in fact, have been but 
a carrying out of the principle on which Absalom and Adonijah are supposed 'to op- 
pose Amnon ; and in this claim there would have seemed so much reason to an Ori- 
ental, that, apart from all other considerations, we doubt not it would have found 
many adherents in Israel; and we have no doubt that it did operate in producing a 
more cheerful acquiescence in the preference given to Solomon. 

Soon after the death of his father, Solomon discovered a new plot of Adonijah's, so 
deeply laid and carefully veiled, that he even ventured to make the king's own 
mother, Bathsheba, an acting though unconscious party in it. And here it may be 
proper to observe, that in eastern countries, where polygamy is allowed, or notfor- 
bidden, by the law, and where the kings have numerous wives and concubines, there 
is no dignity analogous to that which the sole wife of a sovereign occupies in Europe. 
In fact, there is no queen, in the proper sense of the word, as applied to the consort 
of a king. But the mother of the king (and, next to her, or instead of her, the mother 
of the heir apparent) is the woman of the greatest influence and highest station in 
the state, and the one whose condition is the most queenly of any which the East 
affords. According to this view, Bathsheba — during the latter part of David's reign, 
as mother of the heir apparent, and during at least the early portion of Solomon's 
reign, as mother of the king — was, in fact, queen of Israel ; whence in both periods 
we find her taking a part in public affairs, which, however slight, is such as none 
but a woman so placed could have taken. 

The firsi manifestation of Adonijah's design was to endeavor to procure permission 
to espouse Abishag, one of the wives of his father, whom he had taken in his last 
days and had left a virgin. He had the address to interest Bathsheba in his object, 
and to get her to propose the subject to the king, although part of what he said to 
her as an inducement was well calculated to awaken her suspicions: " Thou know- 
est," said he, " that the kingdom was mine, and that all Israel set their faces on me, 
that I should reign; howbeit, the kingdom is turned about, and is become my 
brother's, for it was his from the Lord." 

The king was seated on his throne when Bathsheba appeared before him to urge' 
the suit of Adonijah. He rose when he beheld her, and bowed to her; after which 
he caused a seat to be brought and placed at his right hand for her. She then made 
"the one small petition" with which she was charged. The king instantly saw 
through the whole; and knew enough of the several parties to feel assured (or actu- 
ally knew) that the measure had been prompted by Joab and Abiathar, or that at 
least they were parties to the ulterior design. According to what Ave have already 
stated respecting the widows of a deceased king, it is obvious that Solomon recog- 
nised in this insidious demand a plan formed to accredit the former pretensions of 
Adonijah. He therefore answered warmly? "And why dost thou ask Abishag, 
the Shunammite, for Adonijah? Ask for him the kingdom also; for he is mine 
elder brother, even for him, and for Abiathar the priest, and for Joab the son of Ze- 
ruiah." By this he clearly intimated that he considered Joab and Abiathar as par- 
ties in this new plot, and, as such, liable to the punishments which he proceeded to 
inflict. Adonijah he ordered to be put to death, as one whom it was no longer safe 



HISTORY OF THE BIBLE. 



119 




Great Mogul on his Throne. 




Howdah of an Indian Prince. 



320 AN ILLUSTRATED 

to pardon. On receiving this news, Joab justified the suspicions (it not more) of the 
king, by iieeing for refuge to the sanctuary of the altar — a plain act of a guilty con- 
science. When this was told to Solomon, he ordered Benaiah to go and put him to 
death. Benaiah went, and ordered him, in the king's name, to come forth. This he 
refused, saying, "Nay, but I will die here !" either in the hope that Solomon Avould 
so far regard the altar as not to slay him, or that he would die there in the hope that 
God, whose altar it was, would be gracious to him. This being a new case, in 
which Benaiah liked not to act on his own responsibility, he returned to report the 
matter to the king, who, with great firmness, and with a freedom from superstition 
which shows how well he understood the letter and spirit of the law, said, " Do as 
he hath said, and slay him there, and bury him, that thou mayest take away the in- 
nocent blood, which Joab shed, from me and from the house of my father." So Joab 
was slain at the altar, and buried in the garden of his own house in the wilderness. 
Benaiah, who had been his executioner, Avas made commander-in-chief in his room. 
It appears that in the Hebrew kingdom, as in some other ancient and in some modern 
state.-,, it was the duty of the king's chief officer to execute his sentence upon high 
offenders. 

As to Abiathar, who had before joined Adonijah, and was no stranger to the more 
recent intrigue, he had shared the fate of Joab, if the king had not been mindful of 
his early and long-continued attachment to David, and respected the sacred character 
he bore. He was commanded to withdraw to his estate in Anathoth, and no longer 
presume to exercise his sacerdotal functions. Thus was the house of Eli finally de- 
graded in the person of Abiathar, and the house of Eleazer completely restored in the 
person of Zadok. 

This affair reminded Solomon of the necessity of keeping watch over another dis- 
affected person, Shimei, as counselled by David. He therefore ordered him to fix his 
residence in Jerusalem, Avhich he engaged him by oath not to leave, forewarning him 
that the breach of this engagement would be at the expense of his life. Of this 
Shimei was properly mindful for two years; but then he Avas induced to leave the 
city, and Avent as far as Gath (a suspicious quarter) in pursuit of two runaAvay slaves. 
He Avas therefore, on his return, consigned to the SAVord of Benaiah. 

By the removal of these dangerous persons, Solomon felt his throne secured to 
him. He then sought an alliance Avorthy of the rank to Avhich his kingdom had at- 
tained. The nearest power, from an alliance Avith Avhich even he might derive 
honor, was that of Egypt. He therefore demanded and received the daughter of the 
reigning Pharaoh in marriage. His neAv spouse Avas received by the king of Israel 
with great magnificence, and Avas lodged in " the city of David," until the neAv and 
splendid palace, which he had already commenced, should be completed. That Sol- 
omon should thus contract an alliance, on equal terms, Avith the reigning family of 
that great nation Avhich had formerly held the Israelites in bondage, Avas, in the or- 
dinary point of vieAV, a great thing for him, and shoAvs the relative importance into 
which the Hebrew kingdom had now risen. The king is in no part of Scripture 
blamed for this alliance, even in places Avhere it seems unlikely that blame Avould 
have been spared had he been considered blameAvorthy ; and as Ave knoAV that the 
Egyptians Avere idolaters, this absence of blame may intimate that Solomon stipulated 
that the Egyptian princess should abandon the Avorship of her oavh gods, and conform 
to the JeAvish laAv. This at least was what Avould be required by the laAV of Moses, 
which the king Avas not likely (at least, at this time of his life) to neglect. Nor need 
we suppose that the royal family of Egypt Avould make much difficulty in this; for, 
except among the Israelites, the religion of a Avoman has never in the East been con- 
sidered of much consequence. 

Solomon, soon after, sought by his example to restore the proper order of public 
worship. At Gibeon Avas the tabernacle and altar of Moses, and there, notAvithstand- 
ing the absence of the ark, the symbol of the divine presence, the Shechinah, still 
abode. This therefore Avas, according to the laAV, the only proper seat of public 
worship, and the place to which the tribes should resort to render homage to the 
Great King. Therefore, at one of the religious festivals, the king repaired to Gibeon, 
accompanied by all his court, the officers of his army, and the chiefs and elders of 
his people, with a vast multitude of the people. There, in the midst of all the state 
and ceremony of the holy solemnities, the king presented, to be offered on the brazen 
altar, a thousand beasts, as a holocaust. This solemn act of homage from the young 



HISTORY OF THE BIBLE. 



321 




21 



322 AN ILLUSTRATED 

king was acceptable to God, who in the following night manifested himself to him 
in a dream, and promised to satisfy whatever wish he might then form. Instead of 
expressing the usual desires which animate kings, as well as others, for wealth, and 
glory, and length of days, Solomon expressed his sense of the difficulties, to one so 
young, of the high station to which he had been called; and, humbly conscious of 
"his lack of the experience required to conduct well the affairs of his large empire 
and numerous people, he prayed for wisdom — nothing but wisdom : " I am but a 
youth : I know not how to go or to come in. And thy servant is in the midst of thy 
people, whom thou hast chosen, a great people, that can not be numbered nor counted 
for multitude. Give, therefore, thy servant an understanding heart to judge thy peo- 
ple, that I may discern between good and evil: for who is able to judge this thy so 
great a people '?" This request which Solomon had made was highly pleasing to 
God. That which he had asked was promised to him in abounding measure — wis- 
dom such as none before him had ever possessed, or should possess in future times: 
and since he had made so excellent a choice, that which he had not asked should 
also be given to him — riches and honors beyond all the kings of his time, and, beside 
this, length of days, if he continued in obedience. Solomon awoke ; and feeling 
within himself that illumination of mind and spirit which assured him that his 
dream had indeed been oracular and divine, he returned with great joy to Jeru- 
salem. 

Soon after this, the discharge of those judicial duties which engage so much of the 
attention of eastern kings, gave him an opportunity of displaying- so much discern- 
ment as satisfied the people of his uncommon endowments, and his eminent qualifi- 
cations for his high place. This was his celebrated judgment between the two har- 
lots who both claimed a living child, and both disclaimed one that had died ; in which 
he discovered the rightful owner of the living child by calling forth that self-denying 
tenderness which always reigns in a mother's heart.* This produced the very best 
effect among all the people ; for, generally, nothing is better understood and appre- 
ciated, popularly, than an acute and able judicial decision of some difficult point in a 
case easily understood, and by which the sympathies are much engaged. 

The preparations for the temple had from the first engaged the attention of Solo- 
mon. Among the first who sent to congratulate him on his succession was Hiram, 
king of Tyre, who has already been named as an attached friend and ally of David. 
The value of the friendship offered by this monarch was fully appreciated by Solo- 
mon, who returned the embassy with a letter, in which he opened the noble design 
he entertained, and solicited the same sort of assistance in the furtherance of it, as 
the same king had rendered to his father David, when building his palace. Hiram 
assented with great willingness, and performed the required services with such fidel- 
ity and Zeal, as laid the foundation of a lasting friendship between the kings, and to 
the formation of other mutually beneficial connexions between them. The forests 
of the Lebanon mountains only could supply the timber required for this great work. 
Such of these forests as lay nearest the sea were in the possession of the Phoenicians , 
among whom timber was in such constant demand that they had acquired great and 
acknowledged skill in the felling and transportation thereof, and hence it was of much 
importance that Hiram consented to employ large bodies of men in Lebanon to hew 
timber, as well as others to perform the service of bringing it down to the seaside, 
whence it was to be taken along the coast in floats to the port of Joppa, from which 
olace it could be easily taken across the country to Jerusalem. This portion of the 
assistance rendered by Hiram was of the utmost value and importance. If he had 
declined Solomon's proposals, all else that he wanted might have been obtained from 
Egypt. But that country was so far from being able to supply timber, that it wanted 
it more than almost any nation. 

Solomon also desired that Phoenician artificers of all descriptions should be sent to 
Jerusalem, particularly such as excelled in the arts of design, and in the working of 
gold, silver, and other metals, as well as precious stones; nor was he insensible of 
the value and beauty of those scarlet, purple, and other fine dyes, in the preparation 
and application of which the Tyrians excelled. Men skilled in all these branches of 
art were largely supplied by Hiram. He sent also a person of his own name, a Tyr- 
san by birth, who seems to have been a second Bezaleel ; for his abilities were so 
great, and his attainments so extensive and various, that he was skilled not only in 

* See the original narrative in 1 Kings iii. 16-28 



HISTORY OF THE BIBLE. 323 

the working of metals, but in all kinds of works in wood and stone, and even in em- 
broidery, in tapestry, in dyes, and the manufacture of all sorts of fine cloth. And not 
only this, but his general attainments in art, and his inventive powers, enabled him 
to devise the means of executing, and to execute, whatever work in art might be 
proposed to him. This man was a treasure to Solomon, who made him overseer not 
only of the men whom the king of Tyre now sent, but of his own workmen, and 
those whom David had formerly engaged and retained in his employment. 

In return for all these advantages, Solomon engaged on his part to furnish the king 
of Tyre yearly with 2,500 quarters of wheat, and 150,000 gallons of pure olive oil, 
for his own use, beside furnishing the men employed in Lebanon with the same corn 
quantities, respectively, of wheat and barley, and the same liquid quantities of wine 
and oil. 

Josephus informs us that the correspondence on this subject between Solomon and 
Hiram, copies of which are given by him as well as in the books of Kings and Chron- 
icles, were in his time still preserved in the archives of Tyre. 

Three years were spent in preparation; but at last all was ready, and the founda- 
tion of this famous temple was laid in the fourth year of Solomon's reign (1027 B. C), 
in the second month, and finished in the eleventh year and eighth month; being a 
space of seven years and six months. 

Many elaborate treatises have been written on this magnificent structure, but no 
satisfactory result has been obtained therefrom. This may arise from a mistaken 
reference to classical ideas and models, and from the scanty knowledge we possess 
of ancient and modern oriental architecture. Hence it is that modern commentators 
and illustrators of Scripture have generally shrunk from the subject: and hence the 
many conjectural plans which have been exhibited as illustrative of this far-fampr 1 
building, must be looked upon as inconclusive. The only safe ground we have to go 
upon is Scripture, whence our account shall be derived, and, for the most part, in the 
sacred historian's own language. 

We learn, from the history of David, that when he was raised to the throne of 
Israel, he piously resolved to erect a temple to the honor of Jehovah. Thus, in one 
of his beautiful psalms, he says: "Lord, remember David, and all his afflictions • 
how he sware unto the Lord, and vowed unto the mighty God of Jacob ; surely I will 
not come into the tabernacle of my house, nor go up into my bed; I will not give 
sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the Lord, 
a habitation for the mighty God of Jacob," Psa. cxxxii. 1-5. Because, however, Da- 
vid was a man of war, God, by his prophet Nathan, intimated to him that while he 
approved of his design, he nevertheless should not be permitted to build him a house; 
but, at the same time, he gave him a promise that his son and successor should fulfil 
his pious intention : see 1 Chron. xvii. 

The good monarch acquiesced in the Divine will ; and, to enable his son to perform 
so glorious a work, he himself commenced preparations, and we find him, in his last 
moments, instructing Solomon in God's promises, and in his duty in building the 
temple, at -the conclusion of which he states what material he had prepared for the 
undertaking : " Now, behold, in my trouble I have prepared for the house of the Lord 
a hundred thousand talents of gold, and a thousand thousand talents of silver; and 
of brass and iron without weight, for it is in abundance : timber also and stone have 
I prepared ; and thou mayest add thereto. Moreover there are workmen with thee 
in abundance, hewers and workers of stone and timber, and all manner of cunning 
men for every manner of work. Of the gold, the silver, and the brass, and the iron, 
there is no number. Arise, therefore, and be doing, and the Lord be with thee." — 
1 Chron. xxii. 14-16. David, moreover, gave to Solomon " the pattern of the 
porch, and of the houses thereof, and of the treasuries thereof, and of the upper 
chambers thereof, and of the inner parlors thereof, and of the place of the mercy-- 
seat, and the pattern of all that he had by the spirit, of the courts of the house 
of the Lord, and of all the chambers round about, of the treasuries of the house 
of God, and of the treasuries of the dedicated things ; also for tne courses of the 
priests and the Levites, and for all the work of the service of the house of the 
Lord, and for all the vessels of service in the house of the Lord. He gave of gold by 
weight for things of gold, for all instruments of all manner of service ; silver also for 
all instruments of silver by weight, for all instruments of every kind of service : even 
the weight for the candlesticks of gold, and for their lamps of gold, bv weight fot 



324 AN ILLUSTRATED 

every candlestick, and for the lamps thereof: and for the candlesticks of silver by 
weight, both for the candlestick, and also for the lamps thereof, according to the use 
of every candlestick. And by weight he gave gold for the tables of showbread, for 
every table ; and likewise silver for the tables of silver : also pure gold for the flesh- 
liooks, and the bowls, and the cups ; and for the golden basins he gave gold by weight 
fjr every basin; and likewise silver by weight for every basin of silver: and for the 
altar of incense refined gold by weight ; and gold for the pattern of the chariot of the 
cherubim, that spread out their wings, and covered the ark of the covenant of the 
Lord. All this, said David, the Lord made me to understand in writing by his hand 
upon me, even all the works of this pattern. And David said to Solomon nis son, Be 
strong and of good courage, and do it : fear not, nor be dismayed, for the Lord God, 
even my God, will be with thee ; he will not fail thee, nor forsake thee, until thou 
hast finished all the work for the service of the house of the Lord. And, behold, the 
courses of the priests and the Levites, even they shall be with thee for all the ser- 
vice of the house of God : and there shall be with thee for all manner of workman- 
ship every willing skilful man, for any manner cf service : also the princes and all 
the people will be wholly at thy commandment." 1 Chron. xxviii. 11-21. 

The youthful monarch was not unmindful of his royal parent's charge. No sooner 
was he seated peaceably on his throne, than we find him addressing Hiram king of 
Tyre in these words : «« Thou knowest how that David my father could not build a 
house unto the name of the Lord his God for the wars which were about him on ev- 
ery side, until the Lord put them under the soles of his feet. But now the Lord my 
God hath given me rest on every side, so that there is neither adversary nor evil 
occurrent. And, behold, I purpose to build a house unto the name of the Lord my 
God, as the Lord spake unto David my father, saying, Thy son whom I will set upon 
thy throne in thy room, he shall build a house unto my name. Now therefore com- 
mand thou that they hew me cedar-trees out of Lebanon ; and my servants shall be 
with thy servants : and unto thee will I give hire for thy servants according to ail 
that thou shalt appoint : for thou knowest that there is not among us any that can 
skill to hew timber like unto the Sidonians." 1 Kings v. 3-6. 

In this request, as we have already stated, Hiram, who was the friend of Solomon, 
complied, and the building was commenced, in the four hundred and eighteenth year 
after the children of Israel were come out of the land of Egypt. There were em- 
ployed, in the construction of this building, one hundred and eighty-three thousand 
men, including Hebrews and Canaanites ; and though everything was made ready 
ere it came to the spot, so that, in the language of Holy Writ, " there was neither 
hammer nor axe nor any tool of iron heard in the house, while it was in building." 
I Kings vi. 7. 

The site on which the temple was built was Mount Moriah, " where the Lord ap- 
peared unto David his father, in the place that David had prepared in the threshing- 
floor of Oman the Jebusite." 2 Chron. ii. 1. 

The description which the sacred historian gives of the building is as follows : 
" And the house which King Solomon built for the Lord, the length thereof was 
threescore cubits, and the breadth thereof twenty cubits, and the height thereof thirty 
cubits. And the porch before the temple of the house, twenty cubits was the length 
thereof, according to the breadth of the house ; and ten cubits was the breadth there- 
of before the house. And for the house he made windows of narrow lights" (or 
windows broad within and narrow without). "And against the wall of the house 
he built chambers round about, against the walls of the house round about, both of 
the temple and of the oracle : and he made chambers round about : the nethermost 
chamber was five cubits broad, and the middle was six cubits broad, and the third 
was seven cubits broad : for without in the wall of the house he made narrowed 
rests round about, that the beams should not be fastened in the walls of the house. 
The door for the middle chamber was in the right side of the house : and they went 
up with winding stairs into the middle chamber, and out of the middle into the third. 
So he built the hjuse and finished it ; and covered the house with beams and boards 
of cedar. And then he built chambers against all the house, five cubits high : and 
they rested on the house with timber of cedar. And he built the walls of the house 
within with boards of cedar, both the floor of the house, and the walls of the ceiling: 
and he covered them on the inside with wood, and covered the floor of the house with 
planks of fir. And he built twenty cubits on the sides of the house, both the flooi 



HISTORY OF THE BIBLE. 325 

and the walls with boards of cedar : he even built them for it within, even for the 
oracle, even for the most holy place. And the house, that is the temple before it, 
was forty cubits long. And the cedar of the house within was carved with knops 
[gourds] and open flowers : all was cedar ; there was no stone seen. And the oracle 
he prepared in the house within, to set there the ark of the covenant of the Lord. 
And the oracle in the forepart was twenty cubits in length, and twenty cubits in 
breadth, and twenty cubits in the height thereof: and he overlaid it with pure gold ; 
and so covered the altar which was of cedar. So Solomon overlaid the house within 
with pure gold : and he made a partition by the chains of gold before the oracle ; 
and he overlaid it with gold. And the whole house he overlaid with gold, until he 
had finished all the house ; also the whole altar that was by the oracle he overlaid 
with gold. And within the oracle he made two cherubim of olive-tree, each ten 
cubits high. And five cubits was the one wing of the cherub, and five cubits the 
other wing of the cherub : from the uttermost part of the one wing unto the utter- 
most part of the other were ten cubits. And the other cherub was ten cubits : both 
the cherubim were of one measure and one size. The height of the one cherub was 
ten cubits, and so was it of the other cherub. And he set the cherubim within the 
inner house : and they stretched forth the wings of the cherubim, so that the wing 
of the one touched the one wall, and the wing of the other cherub touched the other 
wall ; and their wings touched one another in the midst of the house. And he over- 
laid the cherubim with gold. And he carved all the walls of the house round about 
with carved figures of cherubim and palm-trees and open flowers within and without. 
And the floor of the house he overlaid with gold, within and without. And for the 
entering of the oracle he made doors of olive-tree : the lintel and side-posts were a 
fifth part of the wail. The two doors also were of olive-tree ; and he carved upon 
them carvings of cherubim and palm-trees and open flowers, and overlaid them with 
gold, and spread gold upon the* cherubim, and upon the palm-trees. So also made 
he for the door of the temple-posts of olive-tree, a fourth part of the wall. And the 
two doors were of fir-tree : the two leaves of the one door were folding, and the two 
leaves of the other door were folding. And he carved thereon cherubim and 
palm-trees, and open flowers : and covered them with gold fitted upon the carved 
work. And he built the inner court with three rows of hewed stone, and a row of 
cedar-beams." 1 Kings vi. 

In the next chapter we read of two remarkable pillars connected with the porch. 
Speaking of Hiram, whom Solomon had caused to be fetched from Tyre, to aid in 
the erection of the temple, the sacred historian says : " He was a widow's son of the 
tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was 
filled with wisdom, and understanding, and cunning, to work all works in brass. 
And he came to King Solomon, and wrought all his work. For he cast two pillars 
of brass, of eighteen cubits high apiece ; and a line of twelve cubits did compass 
either of them about. And he made two chapiters of molten brass, to set upon the 
tops of the pillars : the height of the one chapiter was five cubits, and the height of 
the other chapiter was five cubits : and nets of checkerwork and wreaths of chain- 
work, for the chapiters which were upon the top of the pillars ; seven for the one 
chapiter, and seven for the other chapiter. And he made the pillars, and two rows 
round about upon the one network, to cover the chapiters that were upon the top, 
with pomegranates : and so did he for the other chapiter. And the chapiters that 
were upon the top of the pillars were of lily-work in the porch four cubits. And the 
chapiters upon the two pillars had pomegranates also above, over against the belly 
which was by the network : and the pomegranates were two hundred in rows round 
about upon the other chapiter. And he set up the pillars in the porch of the tem- 
ple: and he set up the right pillar, and called the name thereof Jachin" (which may 
be read, "it shall stand") ; "and he set up the left pillar, and called the name there- 
of Boaz" (which may be read, "in strength," thus forming a kind of sentence, "It 
shall stand in strength"). 1 Kings vii. 14-21. The reader will find other interesting 
details concerning the temple in the concluding verses of this chapter, and in the 
parallel chapters, 2 Chron. iii.-vi. ; 1 Chron. xxii.-xxix. ; and 1 Kings vii., viii. 

The temple, with all things destined for its service, and every arrangement con- 
nected with it, being completed, its dedication was celebrated the year after, with a 
magnificence worthy of the object and the occasion. All the chief men in Israel 
were present— the heads of tribes, and paternal chiefs, together with multitudes of 



326 AN ILLUSTRATED 

people from all parts of the land. The priests, if not the Levites, also attended in 
full force, the succession of the courses being afterward to commence. God him- 
self was pleased to manifest his presence and his complacency by two striking 
miracles : — 

At the moment when the ark of the covenant, having been brought in high pro- 
cession from its former place in " the city of David," was deposited in the holy of 
holies, the numerous Levitical choirs thundered forth their well-known song, — sent 
to the heavens by their united voices, and by the harmonious concord of a thousand 
instruments, — "Praise Jehovah! for he is good ; for his mercy endureth forever!" 
Suddenly, as at the consecration of the first tabernacle, the house of God was covered 
with a thick cloud, which filled it, and which enveloped all the assistants in such 
profound obscurity that the priests were unable to continue their services. This 
was a manifest symbol that God had accepted this as his house, his palace ; and that 
his Presence had entered to inhabit there. It was so understood by Solomon, whose 
voice rose amidst the silence which ensued. " Jehovah said that he would dwell in 
the thick darkness. I have assuredly built for thee a house to dwell in, a settled 
place for thee to abide in for ever !" The king stood on a brazen platform which had 
been erected in front of the altar; and now, turning to the people, he explained the 
origin and object of this building. After which " he spread forth his hands toward 
the heavens" to address himself to God. The prayer he offered on this occasion is 
one of the noblest and most sublime compositions in the Bible. It exhibits the most 
exalted conceptions of the omnipresence of God, and of his superintending provi- 
dence ; and dwells more especially on his peculiar protection of the Hebrew nation, 
from the time of its departure from Egypt, and imploring pardon and forgiveness for 
all their sins and transgressions in the land, and during those ensuing captivities 
which, in the same prophetic spirit that animated the last address of Moses, he 
appears to have foreseen. Nothing can be finer than that part of his long and 
beautiful address, in which, recurring to the idea of inhabitance which had been so 
forcibly brought before his mind, he cries, " But will God indeed dwell on the earth ? 
Behold the heaven, and the heaven of heavens can not contain thee; how much less 
this house that I have builded !" 

The king had no sooner concluded his prayer than a fire from the heavens 
descended upon the altar and consumed the burnt-offerings. All the Israelites beheld 
this prodigy, and bent their faces toward the earth in adoration, and repeated with 
one voice the praise which was the most acceptable to him: " He is good; his mercy 
endureth for ever !" 

By these two signs the sanctuary and the altar received the same acceptance and 
consecration which had been granted in the wilderness to the tabernacle and the 
altar there. 

After this the sacrifices were resumed, and countless victims were offered. During 
two consecutive weeks the people celebrated this great solemnity with unabated 
zeal. It was the year of jubilee, which had probably been chosen as a season of 
general joy and leisure ; and hence the unusually great concourse to Jerusalem. In 
this year the jubilee feast was followed by that of tabernacles, which explains the 
duration of this great festival beyond the seven days in which public festivals usually 
terminated. On the last day of the second feast, the king blessed the people, and 
dismissed them to their homes, to which they repaired, "joyful and glad of heart 
for all the good which Jehovah had done for David his servant, and for Israel his 
people." 

Solomon having thus worthily accomplished the obligation imposed upon him by 
his father, felt himself at liberty to build various sumptuous structures, and under- 
take various works suited to the honor of his crown and the dignity of his great 
kingdom. All that can be said with reference to these will be little more than an 
amplification of his own statement, on the subject: "I raised magnificent works; I 
built for myself houses ; I planted for myself vineyards; I made for myself gardens 
and groves, and planted in them fruit-trees of every kind ; I made also pools of 
water 9 * to water therewith the growing plantations. I bought men-servants and 

* Solomon's Pools (see Engraving, p. 299). — The pools of Solomon are situated about one hour's distance 
to the south of Bethlehem : and to them the king of Israel is supposed to refer in Eccles. ii. 4-6, where, 
among other magnificent works executed by him, he enumerates vineyards, gardens, orchards, and poois. 
These pools are three in number, of an oblong quadrangular form, cut out of the native rock, and are 
covered with a thick coat of plaster in the inside, and supported by abutments the workmanship through 



HISTORY OF THE BIBLE. 



327 




328 AN ILLUSTRATED 

women-servants, and had servants born in my house ; I possessed also herds and 
flocks in abundance, more than any had before me in Jerusalem ; I collected also sil- 
ver and gold, and precious treasure from kings and provinces ; I procured men-singers 
and women-singers, and the sweetest instruments of music, the delight of the chil- 
dren of men. Thus I became great, and possessed more than any who had been 
before me in Jerusalem." (Eccles. ii. 3-9.) 

Of the royal buildings to which allusion has been made, our more particular infor- 
mation is respecting the palace which the king built for himself, another for 
"Pharaoh's daughter," and "the house of the forest of Lebanon." It is difficult, 
from the brief intimations which the scriptural history offers, to form a clear or con- 
nected idea of these buildings. The description of Josephus, although more precise, 
does not supply this deficiency ; but by its assistance we may make out that the two 
palaces, for himself and the princess of Egypt, were not separate buildings, but, as 
the existing arrangements in oriental palaces would suggest, a distinct part, or wing, 
of the same building. It may assist the matter to understand that an oriental palace 
consists, for the most part, of a series of open quadrangles, with distinct appropria- 
tions, and each surrounded with buildings suitable to its appropriation. In fact, they 
are distinct buildings, connected only by communicating doors, similar in their general 
plan to each other, but differing much in size and workmanship. The quadrangle 
into which the gate of entrance opens usually contains the state apartments and 
offices, principally the hall in which the sovereign gives audience, sits in judgment, 
and transacts all public business. Hence the court is very often called " the gate,'" 
of which we have a familiar instance in the Ottoman Porte, and of which examples 
are found in scripture with reference to the courts of the Hebrew, Babylonian, and 
Persian kings.* Now, from the description of Josephus, it would appear that the 
palace, as a whole, consisted of three quadrangles, of which that in the centre con- 
tained the hall of audience and justice, and other state apartments, while that on the 
right hand formed the king's palace of residence, and that on the left was the palace 
of the Egyptian princess. The only point on which we are in doubt, is, whether the 
three quadrangles were on a line with each other, or that the one which contained 
the public halls was in advance of the others; for in this way, equally with the 
other, the palaces of the king and queen might be respectively described as to the 
right and left of the public building. There are some who think that " the house 
of the forest of Lebanon" was the same as this front or public portion of the whole 

out, like everything Jewish, is more remarkable for strength than beauty. They are situated in a most 
secluded situation, at the south end of a small valley, in the midst of mountains ; and are so disposed on 
the sloping hill, that the water in the uppermost pool flows into the second, and thence into the third. 
That on the west is nearest to the source of the spring which supplies it with water, and is stated by Dr. 
Richardson to be 480 feet long ; the second is about 600 feet, and the third about 660 feet in length. The 
breadth of them all is nearly the same ; but no traveller, ancient or modern, has ascertained their depth. 
The pools communicate freely with each other, and are capable of containing a great quantity of water, 
which they discharge into a small aqueduct that conveys it to Jerusalem. This aqueduct was constructed 
all along on the surface of the ground, and framed of perforated stones let one into another, with a fillet 
round the cavity, so framed as to prevent leakage, and united to each other with so firm a cement that 
they will sometimes sooner break than endure a separation. These pipes were covered, for greater secu- 
rity, with a case or layer of smaller stones, which were laid over them in a very strong mortar. " The 
whole work," says Maundrell, " seems to be endued with such absolute firmness, as if it had been designed 
for eternity. But the Turks have demonstrated, in this instance, that nothing can be so well wrought but 
Urey are able to destroy it. For of this strong aqueduct, which was carried formerly five or six leagues 
with so vast expense and labor, you now see only here and there a fragment remaining." 

The fountain whence these pools principally derive their waters is at the distance of about one hundred 
and forty paces from them. This, the friars of Bethlehem are fully persuaded, is the " sealed fountain" to 
which Solomon compares his bride. (Sol. Song, iv. 12.) In confirmation of their opinion, they pretend a 
tradition, that King Solomon shut up these springs, and kept the door of them sealed with his signet, in 
order that he might preserve the waters for his drinking in their natural freshness and purity. Nor was it 
difficult thus to secure them, as they rise under ground, and there is no avenue to them but by a little hole, 
.ike the mouth of a narrow well. Through this hole you descend directly, though not without some 
difficulty, for about four yards, when you arrive in a vaulted room, forty-five feet in length and twenty-four 
in breadth, adjoining to which there is another room of the same kind, but somewhat less. Both these 
rooms are covered with handsome stone arches, of great antiquity, which Maundrell thinks may be the 
work of Solomon. 

Below these pools, at the distance of more than half a mile, is a deep valley, enclosed on each side by 
lofty mountains, which the monks of Bethlehem affirm to be the " enclosed garden" alluded to in Soj. 
Song, iv. 12. Whether this conjecture (for it is no more than a conjecture) be well founded or not, 
Maundrell thinks it probable enough that the pools may be the same with Solomon's, there not being the 
like supply of excellent spring water to be met with anywhere else throughout Palestine. But if Solomon 
made the gardens in the rocky ground now assigned for them, it may be safely affirmed, that he demon- 
strated greater power and wealth in finishing his design than he did wisdom in selecting the place for it. 

* 2 Sam. xv. 2; Est. ii. 19, 21 ; i'i. 2, 3 ; Dan. ii. 49. Compare Matt. xvi. 18 ; see also Xenop. Cyrop. i 
'A : v\\\. 3. 



HISTORY OF THE BIBLE. 329 

pile; nor should we like absolutely to deny this, although it seems more probable 
that it was a royal residence in the neighborhood of Jerusalem, deriving its name 
either from the number of cedar pillars which supported its galleries and halls, of 
from the plantations by which it was surrounded. These structures were, for the 
most part, built with immense blocks of squared stones, and the whole was fitted up 
with cedar; while the nobler rooms and galleries were lined with slabs of costly 
polished marble to the floor, and were above enriched with sculptures (on the wall), 
and apparently with paintings (on the plaster), especially toward the ceiling, all of 
which we may conclude to have been very much in the style of similar things among 
the Egyptians, whose palaces were decorated after the same style. And if we have 
rightly interpreted Josephus to intimate that there were three ranges of ornaments in 
the principal rooms — polished slabs at the bottom, sculpture above, and painting 
toward the top, it would be very easy to show how the same ideas and distributions 
are retained in the palaces of the modern East, where, above basement slabs of 
looking-glass, are wrought recesses, and carvings, and arabesques, and ornaments of 
stucco (sculpture being interdicted) ; while toward the ceiling much highly-colored 
painting is displayed. If we may credit Josephus, " barbaric pearl and gold" were 
not wanting among the materials which contributed to the decoration of the more 
splendid apartments. The historian is at a loss for words to express the full concep- 
tion, which the traditions of his fathers had conveyed to his mind, of the splendors 
of Solomon's palatial buildings: " It would be an endless task," he says, " to give a 
particular survey of this mighty mass of building; so many courts and other con- 
trivances ; such a variety of chambers and offices, great and small ; long and large 
galleries; vast rooms of state, and others for feasting and entertainment, set out as 
richly as could be with costly furniture and gildings ; besides, that all the service for 
the king's table were of pure gold. In a word, the whole palace was in a manner 
made up, from the base to the coping, of white marble, cedar, gold and silver, with 
precious stones here and there intermingled upon the walls and ceilings." 

The descriptions in the Greek writers of the Persian courts in Susa and Ecbatana ; 
the tales of the early travellers in the East about the kings of Samarcand or Cathay; 
and even the imagination of the oriental romancers and poets, have scarcely conceived 
a more splendid pageant than Solomon, seated on his throne of ivory, receiving the 
homage of distant princes who came to admire his magnificence, and put to the test 
his noted wisdom. This throne was of pure ivory, covered with gold ; six steps led 
up to the seat, and on each side of the steps were twelve lions carved. All the ves- 
sels of his palace were of pure gold — silver was thought too mean : his armory was 
furnished with gold; two hundred targets and three hundred shields of beaten gold 
were suspended in the house of Lebanon. Josephus mentions a body of archers who 
escorted him from the city to his country palace, clad in dresses of Tyiian purple, 
and their hair powdered with gold dust. But, enormous as this wealth appears, the 
statement of his expenditure on the temple, and of his annual revenue, so passes ail 
credibility, that any attempt at forming a calculation on the uncertain data we pos- 
sess, may at once be abandoned as a hopeless task. No better proof can be given of 
the uncertainty of our authorities, of our imperfect knowledge of the Hebrew weights 
of money, and, above all, of our total ignorance of the relative value which the 
precious metals bore to the commodities of life', than the estimate, made by Dr. 
Prideaux, of the treasures left by David, amounting to eight hundred millions— 
nearly the capital of the national debt of England. 

Our inquiry into the sources of the vast wealth which Solomon undoubtedly pos- 
sessed, may lead to more satisfactory, though still imperfect, results. The treasures 
of David were accumulated rather by conquest than by traffic. Some of the nations 
he subdued, particularly the Edomites, were wealthy. All the tribes seem to have 
worn a great deal of gold and silver in their ornaments and their armor ; their idols 
were often of gold, and the treasuries of their temples perhaps contained consider- 
able wealth. But during the reign of Solomon, almost the whole commerce of the 
world passed into his territories. The treaty with Tyre was of the utmost impor- 
tance ; nor is there any instance in which two neighboring nations so clearly saw, 
and so steadily pursued, without jealousv or mistrust, their mutual and inseparable 
interests. On one occasion only, when Solomon presented to Hiram twenty inland 
cities which he had conquered, Hiram expressed great dissatisfaction, and called the 
territory by the opprobrious name of Cabul. The Tyrian had perhaps cast a wistful eye 



330 AN ILLUSTRATED 

on the noble bay and harbor of A ceo, or Ptolemais, which the prudent Hebrew either 
would not or could not — since it was part of the promised land— dissever from his 
dominions. So strict was the confederacy, that Tyre may be considered the port of 
Palestine, Palestine the granary of Tyre. Tyre furnished the ship-builders and 
mariners; the fruitful plains of Palestine victualled the fleets, and supplied the 
manufacturers and merchants of the Phoenician league with all the necessaries of life. 
This league comprehended Tyre, Aradus, Sidon, perhaps Tripolis, Byblus and Be- 
rytus ; the narrow slip of territory which belonged to these states was barren, rocky, 
and unproductive. The first branch of commerce, into which this enterprising people 
either admitted the Jews as regular partners, or at least permitted them to share its 
advantages, was the traffic of the Mediterranean. To every part of that sea the Phoe- 
nicians had pursued their discoveries ; they had planted colonies, and worked the 
mines. This was the trade to Tarshish, so celebrated, that ships of Tarshish seem 
to have become the common name for large merchant vessels. Tarshish was proba- 
bly a name as indefinite, as the West Indies, in early European navigation ; properly 
speaking, it was the south of Spain, then rich in mines of gold and silver, the Peru 
of Tyrian adventure. Whether or not as early as the days of Solomon, — without 
doubt in the more flourishing period of Phoenicia ; before the city on the mainland 
was destroyed by Nebuchadnezzar, and insular Tyre became the emporium — the Phoe- 
nician navies extended their voyages beyond the pillars of Hercules, where they 
founded Cadiz. Northward they sailed along the coast of France to the British isles: 
southward along the African shore ; where the boundaries of their navigation are 
quite uncertain, yet probably extended to the gold coast. The second branch of com- 
merce was the inland trade with Egypt. This was carried on entirely, by the Jews. 
Egypt supplied horses in vast numbers, and linen yarn. The valleys of the Nile pro- 
duced flax in abundance; and the yarn, according to the description of the prudent 
housewife in the Proverbs, was spun and woven by the females in Palestine. The 
third, and more important branch, was the maritime trade by the Red sea. The con- 
quests of David had already made the Jews masters of the eastern branch of this 
gulf. Solomon built or improved the towns and ports of Elath and Ezion-geber. 
Hence a fleet, manned by Tyrians, sailed for Ophir, their East Indies, as Tarshish was 
their W est. They sailed along the eastern coast of Africa, in some part of which the 
real Ophir was probably situated. When the Egyptians under Necho, after the de- 
clension of the Israelitish kingdom, took possession of this branch of commerce, there 
seems little reason to doubt the plain and consistent account of Herodotus, that the 
Tyrians sailed round the continent of Africa. The whole maritime commerce, with 
eastern Asia, the southern shores of the Arabian peninsula, the coasts of the Persian 
gulf, and without doubt some parts of India, entered, in the same manner, the Red 
sea, and was brought to Elath and Ezion-geber. 

Besides this maritime traffic the caravan trade by land engaged a full share of Sol- 
omon's attention. By the possession of a southern frontier stretching across from the 
Elanitic gulf to the Mediterranean, the land traffic between Egypt and Syria lay com- 
pletely at his mercy. Pie felt this, and through some arrangement with his father- 
in-law the king of Egypt, he contrived to monopolize it entirely in his own hands 
It appears that what Syria chiefly required from Egypt were linen fabrics and yarn, 
tor the manufacture of which that country had long been celebrated ; also chariots, 
the extensive use of which in Egypt has already been pointed out ; and horses, of 
which that country possessed a very excellent and superior breed, if we may judge 
from the numerous fine examples which the paintings and sculptures offer. All this 
trade Solomon appears to have intercepted and monopolized. He was supplied by 
contract, at a fixed price, with certain quantities adequate to the supply of the Syrian 
market, which, after retaining what he required for himself, his factors sold, doubtless 
at a high profit, to the different kings of Syria. The price was doubtless arbitrary, 
and dependant on times and circumstances ; but the contract price at which the char- 
iots and horses were supplied by the Egyptians to the Hebrew factors happens to be 
named, — six hundred silver shekels for a chariot, and one fourth of that sum, or one 
hundred and fifty shekels, for a horse. 

This was not the only land traffic which engaged the notice of Solomon. His at- 
tention was attracted to the extensive and valuable caravan trade which, from very 
remote ages, coming from the farther east, and the Persian gulf, proceeded to Egypt, 
Tyre, and other points on the Mediterranean, by the Euphrates and across the great 



HISTORY OF THE BIBLE. 



331 




332 AN ILLUSTRATED 

Syrian desert. The habitable points of that desert, even to the great river, were now 
under the dominion of the Hebrew king, and even the Bedouin tribes by whom it wa^ 
chiefly inhabited were brought under tribute to him, and were kept in order by the 
dread of his great name. Under these circumstances, Solomon was in nearly as fa- 
vorable a position for taking a part in this trade as in the land traffic between Egypt 
and Syria. But the measures which he took were different, and more specially adapt- 
ed to the circumstances of the case. They were less coercive, and dealt more in the 
offer of inducements and advantages. And the reason is obvious; for although the 
ordinary track of the great caravans lay through his territories, it was in the power 
of its conductors to alter that tract so as to pass northward beyond the limits of his 
dominion ; but this would have produced such expense, trouble and delay, that it 
Would have been preferable to maintain the old route even at the expense of some 
check and inconvenience. Whether the measures of Solomon were felt to be such, 
We do not know ; they were possibly deemed by the caravan merchants and by the 
Hebrews, as mutually advantageous, although the ultimate purchasers, who could be 
no parties in this arrangement, possibly regarded them in a different light. The plan 
of Solomon was to erect in the very heart of the desert an emporium for this import- 
ant trade. The route of a caravan is so directed as to include as many as possible of 
the places at which water may be found. At the most important of these stations, 
where water, and by consequence palm-trees ; was found in the most abundance, the 
Hebrew king built a city and called it Tadmor* (a palm-tree), whence its Greek name 
of Palmyra. But Greek and Roman names never fixed themselves in the soil of 
Syria, and the ruins of the city bear, to this day, among the natives, the primitive 
name of Tadmor. Here the caravans not only found water as before, but every ad- 
vantage of shelter and rest, while by this establishment Solomon was enabled more 
effectively to overawe the tribes, and to afford protection to the caravans from the pred- 
atory attempts and exactions of the Bedouins. Here the caravan merchants would 
soon find it convenient to dispose of their commodities, and leave the further distribu- 
tion of them, to the nations west of the desert, either to the factors of Solomon, or to 
private merchants, — for we do not know to what extent the king found it advisable to 
have this trade free to his own subjects. It may be that private persons among his 
subjects, or even foreigners from the west, were not prevented from here meeting and 
dealing with the eastern merchants ; but from the general — and with our present lights, 
we must say short-sighted — policy of Solomon's commercial doings, it may be inferred 
that he monopolized such advantages in this trade as he deemed safe or prudent. At 
the least, it must be presumed that he derived a considerable revenue, in the way of 
customs, from such merchandise as did not pass into the hands of his own factors ; 
and this, however advantageous to the king, may have been felt by the caravan mer- 
chants but as a reasonable equivalent for the protection they enjoyed, and their free- 
dom from the exactions of the Bedouins. Much of this, which we have stated as 
probanly connected with the foundation of this city of the desert, is not stated in scrip- 
ture : but it is deducible from the improbability that without strong inducements a 
city would have been founded in such a situation, and from the detection of these in- 
ducements in the commercial enterprises of Solomon, with the illustration applied to 
the particular instance, which is derivable from the fact that the wealth and glory in 
which the Palmyra of a later day appears, was due entirely to the circumstance that 
its position made it an emporium for the caravan trade of the desert. In fact, that it 
was such at a long subsequent date, and that its very existence depended on its being 
such, illustrates and justifies that intention in its foundation which, on the strongest 
circumstantial evidence, we have ventured to ascribe to Solomon. 

Besides these branches of commerce, " the traffic of the spice merchants" is men- 
tioned among the sources from which wealth accrued to Solomon. In what form this 
profit was derived is not distinctly intimated. From the analogy of his other opera- 
tions, we might conclude that he bought up the costly spices and aromatics brought 
by the spice caravans of southernmost Arabia, which must needs pass through his 
territories ; and that after deducting what sufficed for the large consumption of his 
own nation, he sold the residue at an enhanced price to the neighboring nations. A;; 
it is certain that, from his own wants merely, an act of trade must have taken place 
between him and these caravans, this seems the more obvious conclusion, although. 

* In the Ketib of 1 Kings ix. 18 it is put Tamar, the proper word for a palm-tree, showing that Tadmor 
has the same meaning, and probably that the d is mereiy introduced for euphony. 



HISTORY OF THE BIBLE. 333 

without this, he may have derived an important item of profit from this trade by 
levying customs upon it in its passage through his dominions. 

Such, as far as they can be traced, were the commercial operations of Solomon. It 
is quite easy ?wiv, and in a commercial country like our own, to see that these opera- 
tions were, ibr the most part, based on wrong views and principles, inasmuch as how- 
ever they might tend to the aggrandizement of the king, they could confer little solid 
and enduring benefit on the nation. But in the East, where the king is the state, and 
becomes himself the centre of most public acts, he is seldom found to take interest in 
commerce, but from regarding it as a source of emolument to the state, by his direct 
and personal concern therein. The king himself is a trader, w r ith such advantages 
resulting from his position, as inevitably exclude the private merchant from the field 
in which he appears. He is inevitably a monopolist ; and a sovereign monopoly is, 
if not an evil, at least not a benefit to the people, whatever wealth it may seem to 
bring into the country. The river, however noble, gives fertility only to the banks 
which hem it in ; and it is only when its waters are drawn off in their course, and 
exhausted into a thousand channels, that they bless and glorify the wide country 
around. Solomon, in his book of Ecclesiastes, acquaints us with many "vanities" 
and " sore evils" which he saw " under the sun ;" but from this statement we do not 
learn that he ever became conscious of the very great vanity and most sore evil of a 
rich king over a poor people, or of the system which makes the king rich while the 
people remain comparatively poor. 

Large revenues were derived from the annual tributes of the foreign states, which 
were now subject to the Hebrew sceptre, or over which it exercised a more or less 
stringent influence. The kings and princes of such states appear to have sent their 
tribute in the form of quantities of the principal articles which their country produced, 
or was able to procure ; as did also the governors of the provinces not left under the 
native princes. Besides the regular tax or tribute derived from countries more or less 
closely annexed to the Hebrew kingdom, there were more distant states which found 
it good policy to conciliate the favor of Solomon, or to avert his hostility by annual 
offerings, which, under the soft name of "presents," formed no contemptible item of 
the royal revenue. Of that revenue one item is mentioned in rather singular terms: 
" All the earth sought to Solomon to hear his wisdom, which God had put into his 
heart. And they brought every man his present, utensils of silver, and utensils of 
gold, and garments, and armor, and spices, horses and mules, a rate year by year."" 
Here the terms " presents," and " a rate year by year," have a degree of opposition 
at the first view, which seems to require us to suppose either that those great men 
who had once resorted to Jerusalem to hear the wisdom of Solomon, and to behold 
the manifestation of it in the ordering of his court and kingdom, not only brought with 
them the presents which the usages of the East rendered the necessary accompani- 
ments of such visits, but that they continued to send from their several lands yearly 
gifts of compliment to him. Or else, that the desire of thus complimenting the mon- 
arch whom God had so eminently gifted, furnished a decent pretence to those who 
had other reasons for rendering a real tribute to him. The latter interpretation is that 
which we prefer. And it is certain that in the case of the only royal visit which is 
particularly described — that of the queen of Sheba — only such presents as she brought 
with her are named, and no " rate year by year" is intimated. Ethiopia was too re- 
mote to be within reach of the influences which may have determined the monarchs 
of nearer nations to make their " presents" to Solomon a yearly payment. 

The articles mentioned in the extract just given, together with those named in other 
places, enable us to form some idea of the display which these annual or occasional 
renderings of tributes and of traffics must have offered. It has been the fashion of 
the East to make a show of such offerings by their being taken in procession to the 
palace of the king by the persons, arrayed in their varied costumes, by whom they 
were brought to the country. To this custom we have more than once had occasion 
to allude in the course of the present work. Many were the spectacles of this sort 
which must have delighted the eyes of the Israelites during the splendid reign of Sol- 
umon. There are paintings of Egypt, and sculptures of Persia, which enable us to 
lorm some idea of these imposing exhibitions, which indeed are in strict correspond- 
ence with those which the courts of the East have still preserved. Of the represent- 
ations to which we allude, the former is no less interesting and instructive from the 
details which it offers, than venerable from f s high antiquity. It is at Thebes ; and 



334 



AN ILLUSTRATED 




represents the ambassadors of four nations 
bringing their tributes to Thothmes III., 
whose reign Sir J. Gr. Wilkinson ascribes 
to the time of the departure of the Israel- 
ites from Egypt. The general effect of 
this curious scene may he estimated from 
the annexed engraving, although in this 
attempt to imbody the ideas which it of- 
fers, it has been necessary to omit many of 
the details which are included in the ex- 
tensive original subject. It is remarkable 
that the classes of articles brought by the 
foreigners are all such as would be included 
in the classes of products rendered to Sol- 
omon. The articles vary with the country 
and costume of the nation by which they 
are brought. We see principally gold and 
silver money in rings; vases and other 
utensils of the same metal, of very various 
and often truly elegant shapes; baskets 
containing sealed bags, probably of jewels ; 
baskets of fruits, carefully packed and cov- 
ered with leaves to preserve their fresh- 
ness ; growing plants, — in one instance we 
see a shrub transported in a growing state : 
it is enclosed with the mould in which it 
grows, in a kind of open case, which is 
carried between two men suspended from 
a pole, the ends of which rest on their 
shoulders. Then there are elephants' teeth, 
and beams of ebony and other valuable 
woods ; and, besides the skins of various 
animals, particularly leopards, there is a 
most interesting exhibition of various liv- 
ing animals conducted to the kin^. Among 
these are giraffes, various well-distinguish- 
ed species of apes and monkeys, leopards 



fig! 



HISTORY OF THE BIBLE. 



335 




336 AN ILLUSTRATED 

and even bears. There were also oxen, of a different breed to that common in the 
country, as were probably the horses, which also figure in the procession, and which, 
with chariots, form perhaps the most remarkable objects of the whole, as being brought 
to a country which itself abounded in horses and chariots ; but the horses were prob- 
ably desirable to the Egyptians as of a foreign breed, and the chariots as a curious for- 
eign manufacture. Upon the whole, a more striking and appropriate illustration oi 
this part of Solomon's glory can not well be imagined. 

The wealth which flowed into the royal treasury from these various sources appears 
to have been freely disbursed by Solomon in enriching his buildings, in extending their 
number, and in the ordering of his court and kingdom. Besides the buildings which 
have already been pointed out, various public structures were built by him in Jerusa- 
lem, which city he also enclosed by new walls, fortified with strong towers. Other 
important towns (as Gaza) were fortified, and new ones built in different parts of the 
country. Besides Tadmor, which has already engaged our notice, Baalath is 'named 
among the towns built by him; and this is supposed by many to be no other than the 
afterward celebrated city of Baalbec, in the great valley of Ccele-Syria. 

It was from these various sources of wealth, that the precious metals and all othei 
valuable commodities were in such abundance — that, in the figurative language of the 
sacred historian, silver was in Jerusalem as stones, and cedar-trees as sycamores. 

Solomon was not less celebrated for his wisdom than his magnificence. The visits 
of the neighboring princes, particularly that of the queen of Sheba (a part of Arabia 
Felix), were to admire the one, as much as the other. Hebrew tradition, perhaps 
the superstitious wonder of his own age, ascribed to Solomon the highest skill in 
migical arts, and even unbounded dominion over all the invisible world. More sober 
history recognises in Solomon the great poet, naturalist, and moral philosopher of his 
time. His poetry, consisting of one thousand and five songs, except his epithalamium, 
and perhaps some of the Psalms, has entirely perished. His natural history of plants 
and animals has suffered the same fate. But the great part of the book of Proverbs 
and Ecclesiastes (perhaps more properly reckoned as a poem) have preserved the 
conclusions of his moral wisdom. 

The latter book, or poem, derives new interest, when considered as coming from 
the most voluptuous, magnificent, and instructed of monarchs, who sums up the esti- 
mate of human life in the melancholy sentence — Vanity of vanities ! vanity of vani- 
ties ! It is a sad commentary on the termination of the splendid life and reign of the 
great Hebrew sovereign. For even had not this desponding confession been extorted 
by the satiety of passion, and the weariness of a spirit, over-excited by all the grati- 
fications this world can bestow — had no higher wisdom suggested this humiliating 
conclusion — the state of his own powerful kingdom, during his declining years, might 
have furnished a melancholy lesson on the instability of human grandeur. Solomon, 
in his old age, was about to bequeath to his heir, an insecure throne, a discontented 
people, formidable enemies on the frontiers, and perhaps a contested succession. He 
could not even take refuge in the sanctuary of conscious innocence, and assume the 
dignity of suffering unmerited degradation; for he had set at defiance every' principle 
of the Hebrew constitution. He had formed a connexion with Egypt — he had multi- 
plied a great force of cavalry — he had acciimulated gold and silver — he had married 
many foreign wives. His seraglio was on as vast a scale as the rest of his expendi- 
ture — he had seven hundred wives, and three hundred concubines. The influence of 
these women, not merely led him to permit an idolatrous worship within his domin- 
ions, but even Solomon had been so infatuated, as to consecrate to the obscene and 
barbarous deities of the neighboring nations, a part of one of the hills, which over- 
looked Jerusalem — a spot almost fronting the splendid temple, which he himself had 
built to the one Almighty God of the universe. Hence clouds on all sides gathered 
about his declining day. Hadad, one of the blood-royal of the Edomite princes, began 
to organize a revolt in that province, on which so much of the Jewish commerce de- 
pended. An adventurer seized on Damascus, and set up an independent sovereignty, 
thus endangering the communication from Tadmor. A domestic enemy, still more 
dangerous, appeared in the person of Jeroboam, a man of great valor, supported by 
the prophet Ahijah, who foretold his future rule over the ten tribes. Though forced 
to fly, Jeroboam found an asylum with Shishak, or Sesac, the Sesonchosis of Mane- 
f .ho, who was raising the kingdom of Egypt to its former alarming grandeur ; and. 
notwithstanding: his alliance with Solomon, made no scruple against harboring his re- 



HISTORY OF THE BIBLE. 337 

bellious subject. Above all, the people were oppressed and dissatisfied ; either be- 
cause the enormous revenues of the kingdom were more than absorbed by the vast 
expenditure of the sovereign ; or because the more productive branches of commerce 
were interrupted by the rebellions of ihe Edomiles and Damascenes. At this period 
likewise, Solomon departed from the national, though iniquitous policy of his earlier 
reign, during which he had laid all the burdens of labor and taxation on the strangers, 
and exempted the Israelites from every claim but that of military service. The lan- 
guage held to Rehoboam, on his accession, shows that the people had suffered deeply 
from the arbitrary exactions of the king, who, with the state and splendor, had as- 
sumed the despotism of an oriental monarch. Hence the decline of the Jewish king- 
dom, supported rather by the fame of its sovereign, than by its inherent strength, was 
as rapid as its rise. Solomon died after a reign of forty years, and with him expired 
the glory and the power of the Jewish empire. 



CHAPTER XIX. 

. The effects of the arbitrary policy and inordinate expense which had prevailed in 
the court of Solomon during the last years of his reign, began to appear as soon as 
his death was announced. The rulers of the tribes assembled at the city of Shechem, 
in the tribe of Ephraim, — which tribe, it will be remembered, was always disposed 
to regard with strong jealousy the superiority of Judah. Here they wished to enter 
into a new stipulation with the heir to the throne — a precaution which had been 
neglected under the excitement and extraordinary circumstances which attended the 
accession of Solomon. If Rehoboam had been wise, the place which had been chosen 
for this congress, and the presence of Jeroboam, — who had hastened from Egypt 
when he heard of Solomon's death, and took a prominent part in the present matter — 
were circumstances, which among others, might have apprized him that the occasion 
was one of no ordinary moment, and required the most careful and skilful manage- 
ment. Rehoboam was not equal to this crisis; for when the rulers demanded, as the 
condition of their submission, that he should abrogate a portion of the burdens which 
his father had imposed upon them, he failed to discern what might be gained by a 
ready and cheerful concession, and required three days on which to deliberate on 
their demand. In this time he decided to reject the counsel of the older and more 
prudent counsellers, who enforced the necessity of compliance with this demand, and 
chose rather to adopt the advice of the young and headstrong courtiers — warm advo- 
cates of the royal prerogative, — who exhorted him to overawe the remonstrants by 
his majesty, and to drive them back like yelping dogs to their kennels. Accordingly 
when the three days had expired, his fatal and foolish answer was, that his little 
finger should be heavier upon the nation than his father's loins; and that whereas 
his father had only chastised them with whips, he would chastise them with scor- 
pions. Nothing could more clearly than this answeV evince the unfitness of R ehoboam 
for the crisis which had now occurred, and his utter ignorance of the spirit which was 
in Israel ; while it at. the same time indicates the arbitrary notions of the royal pre- 
rogative which he found occasion to imbibe during the later years of his father's 
reign. 

On receiving this answer ten of the tribes instantly renounced their allegiance to 
the house of David, and chose Jeroboam for their king. Two of the tribes, Judah 
and Benjamin, alone adhered to Rehoboam, — Judah had the good reason that the 
family of David was of their tribe; and both these tribes were advantaged by the 
presence of the metropolis on their respective borders, and had necessarily derived 
peculiar benefits from that profuse expenditure of the late king of which the other 
tribes had cause to complain. 

Thus was the great and powerful empire which David had erected, and which 
Solomon had ruled, already divided into two very unequal parts. Jeroboam had ten 
of the tribes, and his dominion extended over the tributary nations eastward, toward 
the Euphrates; while Rehoboam only retained the tribes of Judah and Benjamin, 
which are henceforth, from 1 heir strict identity of interest, to be regarded as one 
tribe, under the name of Judah. To this division belonged also the subject territories 
of Philistia and Edom. But notwithstanding the more than equal figure which this 

22' 



338 AN ILLUSTRATED 

kingdom makes in the further history of the Hebrew nation, it may be well to bear 
in mind that what is henceforth to be called the kingdom of Judah, ruled by the 
house of David, formed not above a fourth part of the dominions of Solomon. 

Rehoboam was not disposed to submit quietly to this proceeding. At first, affecting 
to suppose that his authority over the ten tribes would still be recognised, he sent, at 
the usual season, the officer who was " over the tribute" to collect the taxes which 
nad been exacted in the last years of his father's reign. But the people rose, and 
testified their indignation and defiance by stoning this obnoxious personage to death. 
On this Rehoboam resolved to attempt to reduce the revolted tribes to his obedience 
by force of arms, and collected a large army for that purpose. But when the prophet 
Shemaiah announced to him the Lord's command to relinquish this enterprise, he 
manifested some sense of his true position by disbanding his army. This, it must be 
allowed, was a signal example of submission, and may iniimate that when thus re- 
minded of it he became sensible of the propriety of the requisition. No definite treaty 
of peace was, however, concluded, and the frontiers of the two kingdoms continued to 
present a hostile aspect. 

In the preceding history we have seen that Jehovah, from the time of Moses to 
the death of Solomon, always governed the Hebrews according to the promises and 
threatenings which he delivered from Mount Horeb. If they deviated from the prin- 
ciple of worshipping Jehovah as the only true God, that is, if they revolted from theii 
Lawful king, he brought them by suitable chastisements, to reflect on their obligations, 
to return to Jehovah, and again to keep sacred the fundamental law of their church 
and state. The same course we shall find pursued in the government of the two 
kingdoms. If the monarchs of both had viewed the late great revolution, the sunder- 
ing of the empire, as a consequence of the idolatrous and unlawful practices of Solo- 
mon's court, as a warning (for such it really was) to them not to break the funda- 
mental law of the state, but to govern their subjects according to the law, and to treat 
them as the subjects of Jehovah; then both kingdoms might have enjoyed uninter- 
rupted prosperity. Even Jeroboam, though he had received no promise of an eternal 
kingdom, as David had, yet the assurance was given him that if he obeyed the law 
as David did, the throne should long continue in his family. (1 Kings xi. 37, 38, xii. 
21-24: 2 Chron. xi. 1-4, xii. 15.) But as the kings of both kingdoms often disre- 
garded the fundamental laws of the commonwealth — by idolatry rebelled against their 
divine sovereign, carried their disorders so far, and treated their subjects in such a 
manner, that they are aptly described by Isaiah and Ezekiel (Isa. lvi. 9; Ezek. xxxiv.) 
under the image of wicked shepherds — there arose a succession of prophets, who, by 
impressive declarations and symbolic actions, reminded both, rulers and subjects of 
their duties to Jehovah, and threatened them with punishment in case of disobedience. 

Even the rebellious backslidings from God which more particularly distinguished 
the kingdom of Israel, did not. prevent Jehovah from governing the kingdom according 
to his law. We shall see in the sequel how he exterminated, one after another, 
those royal families Avho not only retained the arbitrary institutions of Jeroboam, and 
tolerated and patronised idolatry, with its concomitant vices, but even introduced and 
protected it by their royal authority. The extermination of the reigning family he 
announced beforehand by a prophet, and appointed his successor. We shall see that 
the higher their corruptions rose, so much the more decisive and striking were the 
declarations and signs made to show the Israelites that the Lord of the universe was 
their Lord and King, and that all idols were as nothing when opposed to him. Even 
Naaman, the Syrian, acknowledged, and the Syrians generally found to their sorrow, 
that the God of the Hebrews was not a mere national god, but that his power ex- 
tended over all nations. The history represents a contest between Jehovah, who 
ought to be acknowledged as God, and the idolatrous Israelites; and everything is 
ordered to preserve the authority of Jehovah in their minds. At last, after all milder 
punishments had proved fruitless, these rebellions were followed by the destruction 
of the kingdom, and the captivity of the people, which had been predicted by Moses, 
and afterward by Ahijah, Hosea, Amos, and other prophets. (Deut. xxviii. 36 ; 1 
Kings xiv. 15; Hosea ix; Amos v.) 

We shall also find that the divine Providence was favorable or adverse to the king- 
dom of Judah, according as the people obeyed or transgressed the law; only here the 
royal family remained unchanged, according to the promise given to David. We 
shall here meet indeed with many idolatrous and rebellious kings, but they were al- 



HISTORY OF THE BIBLE. 



339 




340 AN ILLUSTRATED 

ways succeeded by those of purer mind, who put a stop to idolatry, re-established 
theocracy in the hearts of their subjects, aod, by the aid of prophets, priests, and 
Leviies, and the services of the temple, restored the knowledge and worship of God. 
Judah, therefore, although much smaller than Israel, continued her national existence 
one hundred and thirty-four years longer; but at last, as no durable reformation was 
produced, she experienced the same fate as her sister kingdom, in fulfilment of the 
predictions of Moses and several other prophets. 

The following account of the two kingdoms, therefore, should be viewed as that 
of a real theocracy; and thus, as a continued execution of the determination of God, 
that the true religion should be preserved on the earth. In this view it certainly 
deserves our most attentive study.* 

Shechem being one of the most important towns in his own trine of Ephraim, was 
made by Jeroboam the metropolis of the new kingdom. He had also a summer 
residence at Tirzah,f in ihe tribe of Manasseh, which, therefore, seems in the history 
to share the metropolitan dignity with Shechem. 

The new king, little regarding the unconditional promises which had been made 
to him, applied himself to such operations of human policy as might tend to estab- 
lish his kingdom, and confirm its separation from that of Judah. Viewing them as 
measures of policy in the abstract, the praise of much political sagacity and foresight 
need not be denied to their author ; and it is certain that they were successful in pro- 
moting the object he had in view. But they were, in his peculiar position, as a king 
in Israel — that is, a vicegerent of Jehovah, not only improper, but in the highest de- 
gree criminal ; for they involved an interference with matters far above the preroga- 
tive of Jehovah's vassal, and the abrogation of institutions which the Supreme King 
had established as essential to the good government and subordination of Ids king- 
dom, with the introduction of other institutions of a nature abhorrent to the Mosaic 
law, and of a tendency against which that law had most jealously guarded the people. 
Jeroboam is therefore to be regarded, not as gratuitously and from abstract preference 
of evil, leading the people into wrong courses ; but as being careless wheiher the 
course he took were good or- evil, so that it tended, in his judgment, to the security 
of his kingdom ; for he had failed to learn that hard truth — that implicit obedience 
to the behests of his Almighty superior, not tortuous courses of political expediency, 
offered the true security of his peculiar kingdom. 

Jeroboam was' much annoyed at the obligation which the law imposed, of the re- 
sort of all the Israelites three times a year to Jerusalem. He clearly perceived that 
this concourse and frequent meeting of all the tribes to the same place, and for the 
same object, was a strong uniting circumstance among them ; and he ieared that the 
continuance of this usage might ultimately tend to the reunion of the several king- 
doms under the house of David. Undoubtedly it was an awkward circumstance that 
the subjects of one king should be obliged thus often to resort to the metropolis of a 
neighboring and unfriendly monarch; and still more, that his own kingdom should 
be drained of a considerable portion of its wealth for the support of a service which 
was exclusively confined to the now adverse metropolis, and for the maintenance of 
priests and Levites whose services were rendered at Jerusalem, in the presence and 
under the authority of the rival sovereign. This was a state of things for which, it 
must, be allowed, Jeroboam was under strong and natural inducements to seek a 
remedy. His duty was to have trusted that God, who had promised to continue his 
kingdom if he were obedient, and who had, indeed, already interposed his authority 
to prevent Rehoboam from warring against him, would provide a remedy for these 
difhcuhies, or take measures to prevent the consequences which he apprehended. 
But Jeroboam wanted that trust in God which it behooved the vassal of JeJiovah tc 
exhibit ; and he applied himself to devise measures of his own to meet these exi- 
gencies. The measures which he took Avere so bold and decisive, that they at once 
took root, and became in their development so interwoven with the political constitu- 
tion of the country, that even the more pious successors of this king in the throne of 
Israel did not venture to abolish them, or re-establish the authority of the funda- 
mental law. 

' The above, is adopted, with some abridgment, from Jalin, book v. sect. 35. 

•■ From the manner in which it is mentioned, Tirzah must have enjoyed a very fine situation, and have 
made a fair appearance ; but even its site is not now known, and that it was in Manasseh is little mere 
than a conjecture. It had been one of the royal cities of the Canaanites (Josh. xii. 24). 



HISTORY OF THE BIBLE. 341 

Under the pretence that Jerusalem was too distant for the resort of his subjects, he 
established two places of resort at the opposite extremities of his kingdom, the one 
in the north, at Dan, and the other in the south, at Bethel. Both of these places, it 
will be remembered, had been previously places of public resort, — Bethel as a place 
of sacred siones, and Dan on account ©f the ephod and teraphim which the Danites 
had reft from Micah and established at that place. Then, to give this resort an ob- 
ject, he established at these places golden or gilded calves, in unquestionable imita- 
tion of the Apis and Mnevis of the Egyptians, among whom he had spent the years 
of his exile. We are not at all to suppose that he intended to introduce the worship 
of other gods. These images were doubtless intended as symbols of Jehovah ; and 
the worship rendered before them was held to be in his honor. But on account of the 
danger of idolatry, the use of all such symbols had been interdicted by the funda- 
mental law of the state ; and the use in particujar of this very symbol of a golden 
calf, to which, from Egyptian contaminations, the Israelites were (as Jeroboam must 
have known) more attached than to any other, had in former times brought signal 
punishment upon the Hebrews in the wilderness. It was, then, not the worship of 
other gods, but the worship of the true God in an irregular, dangerous, and inter- 
dicted manner, which constituted the crime of Jeroboam, who " sinned and made 
Israel to sin." 

Nor did the irregularities end here. Jeroboam made his system a complete one. 
He not only changed the place of concourse to the people, but also altered the lime, 
directing that all the festivals should be observed a month later than the law com- 
manded, an alteration by which considerable confusion must have been at first pro- 
duced, as the law had appointed these festivals with a reference to the seasons of 
the year. For this new worship, temples and altars were erected at Dan and Bethel, 
and to iis support the tithes and other sacerdotal dues accruing within the ten tribes 
were directed ; thus at once cutting off the greater part of the income of the establish- 
ment of Jeiusalem. It is probable that this wealth might still have been retained 
by the Levites whose cities were within the limits of the kingdom, and by such of 
the Aaronic priests as might have chosen to conform to the new order of things. But 
to the eternal honor of this much-calumniated body, they all refused to sanction these 
proceedings, or to take any part in such violation of the Divine law: in consequence 
of which they not only forfeited the dues which had afforded them subsistence in the 
ten tribes, but found it prudent and necessary to abandon also the cities which be- 
longed to them in those tribes, and withdraw into the kingdom of Judah. There 
they were cheerfully received, although the two tribes forming that kingdom, thus, 
became burdened with the whole charge which had hitherto been shared among 
twelve tribes. This fact is very valuable, as showing that the Levitical tribe had 
conciliated, and was entitled to, the esteem and respect of the people. In the end 
many persons belonging to the other tribes, who disapproved of Jeroboam's innova- 
tions, and were disposed to maintain their own fidelity to the spirit of the Mosaica) 
institutions, followed the example of the Levites, and withdrew into the kingdom of 
Judah. It is not necessary to point out how seriously these migrations lessened thr 
true strength of Jeroboam's kingdom, and increased that of his rival. 

Jeroboam was thus left to establish a new priesthood for his new worship. Priestr 
were accordingly appointed from all the tribes indiscriminately ; but as to the impor- 
tant office of high-priest, his prudence and ambition suggested its annexation to thf 
crown, as was the case in Egypt and some other heathen countries. 

Jehovah was not slow in manifesting his displeasure at these proceedings. At one 
of the periodical feasts (that of tabernacles) the time for which had been altered b\ 
him, Jeroboam was discharging the priestly act of offering incense on the altar al 
Bethel, Avhen a prophet of God from Judah appeared on the spot, and denounced 
destruction upon this altar, to be executed by a future king of Judah, Josiah by name: 
and, in proof of his mission, announced that it should even now receive such" a crack 
that its ashes should be scattered abroad. Hearing this, the king stretched forth 
his hand to seize the prophet, when his arm stiffened in the act, and could not be 
again drawn back, until the prophet himself interceded with God for him. At 
the same time the altar was rent, and the ashes strewed abroad, as the prophet 
had said. 

This message seems to have produced no good effect either on the king or the 
people; and this may have been partly owing to the misconduct of the prophet hiru 



342 A^ ILLUSTRATED 

self; for after having publicly declared that he was forbidden to eat or drink in 
Bethel, or to make any stay there, he allowed himself, after having departed, to be 
imposed upon and brought back, and to be feasted in Bethel, by a sort of Balaamite 
prophet ; for which he was slain by a lion on his return home, and his body was 
brought back and buried in Bethel. As the prophet had thus acted against his own 
avowed orders, and had in consequence been destroyed with manifest marks of the 
Divine displeasure, the occasion was doubtless taken to diminish the credit and effect 
of the mission with which he had been charged. 

Jeroboam lived to see three kings upon the throne of Judah. There arose a skir- 
mishing warfare between the two kingdoms in the latter years of Rehoboam; and in 
the reign of his successor the war was brought to a great pitched battle, the result of 
which was adverse to Jeroboam. In the latter years of his reign, the prophet Ahijah, 
who had originally communicated the Divine appointment to him, was commis- 
sioned to denounce the death of his most hopeful son, Abijah, about whose sickness 
the wife of Jeroboam went to consult him in disguise. The prophet, though blind 
with age, knew her by the prophetic impulse which came upon him ; and he not 
only told her this, but declared the approaching destruction of Jeroboam's race by a 
succeeding king of Israel, and a^so announced the ultimate captivity of the tribes of 
Israel beyond the Euphrates for their manifold iniquities. 

Jeroboam himself died in the year 968, B. C., after a reign of twenty-two years. 

His son Nadab ascended the throne in the second year of Asa, king of Judah. He 
reigned two years, during which he adhered to the system of his father, and at the 
end of which an intimate of his own, named Baasha, of the tribe of Issachar, con- 
spired against him and slew him as he was laying siege to Gibbethon, a fortress 
which the Philistines retained in their possession. According to the policy of the 
East, Baasha having slain the head of the house of Jeroboam, hastened to destroy 
all its other members, who might prove disturbers of his safety in the throne. Thus 
was the denunciation of the prophet Ahijah against the house of Jeroboam speedily 
accomplished. 

The government of Baasha proved not only offensive to God, but oppressive to the 
people, on both which grounds great numbers of the subjects of this kingdom sought 
repose in that of Judah. It was probably partly in consequence of the alarm which 
this constant migration of his people produced, that Baasha entered into a skirmish- 
ing warfare with Asa, king of Judah, and ultimately laid siege to, and took the town 
of Ramah, seven miles to the north of Jerusalem, which he began to rebuild and 
fortify, with the view of leaving a garrison in it to check the communication with 
Jerusalem, and to become a point from which excursions might be made into the 
kingdom of Judah. This bold proceeding occasioned much alarm in Judah ; but 
instead of opposing it by force of arms, King Asa collected all the gold he could find 
in his own treasury, and that of the temple, and sent it to Ben-Hadad, the king of 
Syria, to induce him to make a diversion in his favor. Accordingly the Syrians fell 
upon the north of Israel, and took all the fenced cities of Naphtali ; which obliged 
Baasha to relinquish his enterprise in the south, and march to the defence of his own 
territories. 

Time only confirmed Baasha in the evil courses which had proved the ruin of the 
house of Jeroboam ; in consequence of which a prophet, named Jehu, the son of 
another prophet called Hanani, was sent to declare for his house the same doom 
which he had himself been the agent of inflicting upon that of Jeroboam. 

Baasha died in 966, B. C., after a reign of twenty-three years. 

After the death of Baasha, Israel became the prey of a series of sanguinary revo- 
lutions. His son Elah remained only two years on the throne, at the expiration of 
which he was assassinated during a feast by one of his generals, of the name of 
Zimri, who then assumed the crown. Zimri, during the few days of his reign, 
found time to extirpate the whole family of his predecessor, thus accomplishing upon 
the house of Baasha the doom which the prophet had declared. 

The army, which was engaged against the Philistines, no sooner heard of the mur- 
der of their king than they declared in favor of Omri, their own commander, and 
proclaimed him king. This new king immediately marched with all his forces 
against his rival, and used such diligence that he shut him up in the summer capital 
of Tirzah. Zimri made no resistance, but fled to his harem, which he set on fire, and 
perished in the flames. He had reigned only seven days ; and this signal and speedy 



HISTORY OF THE BIBLE. 



343 




344 AN ILLUSTKATED 

end gave occasion to the proverb in Israel, " Had Zimri peace, who slew his master ?" 
Omri had another competitor: for while the army had elected him, a portion of 
the people, equally disgusted at the deed of Zimri, had made Tibni king. The king- 
dom was thus split into factions, and it was only after a civil war of six years that 
the faction of Omri prevailed, and Tibni was put to death. Omri reigned above five 
years after this. He was more guilty before God than any of his predecessors, for he 
appears to have taken measures to turn into actual idolatry that which under the 
former kings had only been an irregular and interdicted form of worship and service. 
Finding some disadvantages in the situation of Tirzah, however pleasant, for a me- 
tropolis, Omri purchased a hill of a person called Samar for two talents of silver 
($3,750), and built thereon a city, which, after the name of the previous owner of the 
site, he called Samaria,* and made it the capital of his dominion. So well was the 
situation chosen, that the city remained the metropolis of the kingdom while the 
kingdom endured, and was still a place of importance when the Hebrews ceased the 
second time to be a nation. There are some respects in which its site is deemed by 
travellers preferable to that of Jerusalem. 

After his reign of eleven completed years, counted as twelve in the Scriptures, 
because he had entered on the twelfth, Omri died in the year 931 B. C, being the 
thirty-ninth year of Asa king of Judah. 

JUDAH, from e. c. 990 to b. c. 929. 

Except in its first act, the commencement of Rehoboam's reign was not blame- 
worthy, nor, as it respects his separate kingdom, unprosperous. In those days the 
wealth and welfare of a state were deemed to consist in a numerous population ; and 
of this kind of strength the kingdom of Judah received large additions by migration 
from that of Israel, through the defection of the Levitical body, and the discontent with 
which a large and valuable portion of the population regarded the arbitrary innova- 
tions of Jeroboam. It may indeed be, in a great degree, imputed to this cause, that, 
although so much inferior in territorial extent, the kingdom of Judah appears 
throughout the history of the two kingdoms to be at least equal to that of Israel. 

Rehoboam, seeing that he had an adverse kingdom so near at hand, employed the 
first years of his reign in putting his dominions in a condition of defence. He built and 
fortified a considerable number of places in Judah and Benjamin, which he stored 
well with arms and victuals, and in which he placed strong garrisons. For three 
years he remained faithful to the principles of the theocracy, and received a full 
measure of ihe prosperity which had been promised to such obedience. But when 
he beheld himself, as he deemed, secure and prosperous in his kingdom, his rectitude, 

* Samaria.— The text to which this note is appended sufficiently indicates the origin of Samaria. It 
remained the capital of Israel until the ruin of that kingdom by the Assyrians, after which it became the 
chief seat of the people whom the king of Assyria planted in the desolated country, and who are hence, in 
the subsequent history, known by the name of Samaritans. Between them and the restored Jews there 
was always a bitter and not always bloodless enmity, which subsisted down to the extinction of the 
Hebrew commonwealth. The town was utterly destroyed by Hyrcanus, the king-priest of the Jews, in the 
year 129 B. •:. ; and in this state it remained until the time of Herod the Great, who, being much pleased 
with its situation, rebuilt it in a very beautiful manner, and gave it the name of Sebaste, a Greek word 
equivalent to the Latin August", in honor of the Emperor Augustus. Under this name it continued to 
flourish until the Jews were finally expelled from Palestine by the Emperor Adrian, after which the place 
went gradually to decay ; and at present the inhabited part of the site forms a mean and miserably poor 
village, named Subusta, containing not more than thirty dwellings. 

" The situation," says Dr. Richardson, " is exceedingly beautiful, and strong by nature— more so, I think, 
than Jerusalem. It stands on a fine large insulated hill, compassed all round by a broad deep valley ; and 
when fortified, as it is stated to have been, by Ilerod, one would have imagined that in the ancient system 
of warfare nothing but famine could have reduced such a place. The valley is surrounded by four hills, 
one on each side, which are cultivated in terraces to the top, sown with grain, and planted with fig and 
olive trees, as is also the valley. The hill of Samaria itself, likewise, rises in terraces to a height equal to 
any of the adjoining mountains." 

The first view of the place, even in its present state, is highly imposing. And there are sufficient remains 
of Herod's city to enforce the impressions which the history of the site has prepared the mind to receive. 
These, however, consist chiefly of numerous limestone columns, still standing, on the upper part of the 
hill, but without their capitals. Hardy counted eighty that were standing, besides many that lay prostrate. 
There are also some remains of fortifications ; but the most conspicuous ruin is that which appears in the 
cut on page 315. This was a large church, attributed to the Emperess Helena, and said to have been built 
over the dungeon in which John the Baptist was confined and afterward beheaded by order of Herod. 
This cave or dungeon is still pointed out ; besides which there are under the church several vaults, which 
probably opened into the sides of the hill. The building itself is in a very elaborate but fantastic style of 
architecture ; the columns used in which are of no known order, although the capitals approach nearer to 
the Corinthian than to any other. The east end, with its pentagonal projection, is nearly perfect, con- 
firming a remark of Maundrell. that if any portion of a church is left standing in these parts it is sure to he 
'.he eastern end. 



HISTORY OF THE BIBLE. 



Ul 




346 AN ILLUSTRATED 

which appears never to have been founded on very strong principles, gave way. It 
was not long before the acts which stained the later years of his father were more 
than equalled by him. Not only was idolatry openly tolerated and practised, but also 
the abominable acts, outrageous even to the mere instincts of morality, which some 
of these idolatries sanctioned or required. Thus the abominations* of Jud ah very 
soon exceeded those of Israel. And we shall, throughout the historical period en 
which we have entered, observe one very important distinction in the religious 
(which, according to the spirit of the Hebrew institutions, means also the political) 
condition of the two kingdoms. Israel rested with tolerable uniformity in a sort of 
intermediate system between the true religion and idolatry, with enough of elementary 
truth to preserve some show of fidelity to the system, and enough of idolatry and 
human invention to satisfy the corrupt tendencies of the age and country. Hence, 
while on the one hand it never, under its best kings, reached that purity of adherence 
to the Mosaical system which was sometimes exemplified in the sister kingdom, so, 
on the other, it never, or very rarely, fell to those depths of iniquity to which Judah 
sometimes sunk under its more wicked and weak kings. For Judah, resting on no 
such intermediate point as had been found in Israel, was in a state of constant oscil- 
lation between the extremes of good and evil. 

In the case of Rehoboam, the loose principles which prevailed at the latter end of 
his father's reign, together with the fact that the mother, from whom his first ideas 
had been imbibed, was an Ammonitess, may partly account for the extreme facility 
of his fall, indeed, with reference to the latter fact, it may be observed that among 
the kings there is scarcely one known to be the son of a foreign and consequently 
idolatrous mother, who did not fall into idolatry; a circumstance which is sufficient 
alone to explain and justify the policy by which such connexions were forbidden. 

The chastisement of Rehoboam and his people was not long delayed. It was 
inflicted by the Egyptians, who, in the fifth year of Rehoboam, invaded the land 
under Shishak their king, in such strong force as intimated the expectation of a more 
formidable resistance than was encountered; or rather, perhaps, was designed- to 
shorten the war by overawing opposition. There were twelve hundred chariots, 
sixty thousand horsemen, and a vast body of infantry, the latter composed chiefly 
from the subject nations of Lybia and Ethiopia. Shishak took with ease the fenced 
cities on which Rehoboam had placed so much reliance ; and when he appeared 
before Jerusalem, that city appears to have opened its gates to him. Here he reaped 
the first-fruits of that rich spoil, from the gold of the temple and of the palace, which 
supplied so many subsequent demands. In the extremity of distress, while the city 
was in the hands of an insulting conqueror, who stripped the most sacred places of 
their costly ornaments and wealth, the king of Judah and his people turned repent- 
ingly to God, and implored deliverance from his hand. He heard them, and inclined 
Shishak to withdraw with the rich spoil he had gained, without attempting to retain 
permanent possession of his conquest. Astonished himself at the facility with which 
that conquest had been made, this kins* despised the people who had submitted so 
unresistingly to his arms, and, according to the testimony of Herodotus,* cited by 
Josephus himself, he erected, at different points on his march home, triumphal 
columns, charged with emblems very little to the honor of the nation which had not 
opposed him. 

Although it is difficult to assign a specific reason, beyond a conqueror's thirst for 
spoil, for°this invasion of the dominions of the son by a power which had been so 
friendly to the father, it does not sirike us, as it does some writers, that the difficulty 
is increased by the fact of the matrimonial alliance which Solomon had formed with 
the royal family of Egypt. Rehoboam was born before that alliance was contracted, 
and he and his mother' were not likely to be regarded with much favor by the Egyp- 
tian princess or her family. Indeed it would seem that she had died, or her influence 
had declined, or her friends deemed her wrong, before the latter end of Solomon's 
reign; for it is evident that the king of Egypt, this very Shishak, was not 'on the 
most friendly terms with Solomon, since he granted his favor and protection to the 
fugitive Jeroboam, whose prospective pretensions to divide the kingdom with the son 
of "Solomon forms the only apparent ground of the distinction with which he was 
treated. This circumstance may direct attention to what appears to us the greater 

* Ilerrdotus, i. 105. 



HISTORY OF THE BIBLE. 347 

probability, that the expedition was undertaken at the suggestion of Jeroboam, who 
had much cause to be alarmed at the defection of his subjects to Rehoboam, and at 
the diligence which that king employed in strengthening his kingdom. The rich 
plunder which was to be obtained would, when pointed out, be an adequate induce- 
ment to the enterprise. 

The severe lesson administered by this invasion to Rehoboam and his people was 
not in vain, for we read no more of idolatrous abominations during the eleven remain 
ing years of this reign. In consequence, these were rather prosperous years for the 
kingdom ; and, save a few skirmishes with the king of Israel, we learn of no troubles 
by which it was, during these years, disturbed. But, like his father, Rehoboam " de- 
sired many wives." His harem contained eighteen wives and sixty concubines,— a 
number which, we can not doubt, was much opposed to the notions of the Hebrew 
people, although it seems rather moderate as compared with the establishment ol 
Solomon, or those which we still find among the kings of the East. Of all his wives, 
the one Rehoboam loved the most was Alaachah, a daughter (or grand-daughter*) of 
Absalom. Her son, Abijah, he designed for his successor in the throne : to ensure 
which object, he made adequate provision for his other sons while he lived, and pru- 
dently separated them from each other, by dispersing them through his dominions as 
governors of the principal towns. This policy was successful ; for although this king 
had twenty-eight sons, besides three-score daughters, his settlement of the crown was 
not disputed at his death. This event took place in the year 973 B. C, in the eigh- 
teenth year of his reign. ' 

Abijah. otherwise called Abijam, succeeded his father, and the first public act of his 
short reign appears to justify the preference which had been given to him. Jeroboam, 
whose policy it was to harass and weaken the house of David, and to render the two 
kingdoms as inimical to each other as possible, thought the succession of the new king, 
young and inexperienced, a favorable opportunity for an aggressive movement. He 
seems therefore to have made a general military levy, which amounted to the pro- 
digious number of eight hundred thousand men. Abijah when he heard of this for- 
midable muster was not discouraged, but, although he could raise only half the number 
of men, took the field against his opponent. They met near Mount Zemarim, on the 
borders of Ephraim. The armies were drawn out in battle array, when Abijah, who 
was posted on an elevated spot, finding the opportunity favorable, beckoned with his 
hand, and began to harangue Jeroboam and the hostile army. His speech was good, 
and to the purpose ; but it does not seem to us entitled to the unqualified praise which 
it has generally received. He began with affirming the divine right of the house of 
David to reign over all Israel, by virtue of the immutable covenant by which Jehovah 
had promised to David that his posterity should reign for ever. Consequently he 
treated the secession of the ten tribes as an unprincipled act of rebellion against the 
royal dynasty of David, and against God — an act whereby the crafty Jeroboam, with 
a number of vain and lawless associates, had availed themselves of the weakness and 
inexperience of Rehoboam to deprive the chosen house of its just rights. This state- 
ment doubtless imbodies the view which the house of David, and the party attached 
to its interests, took of the recent event. They regarded as a rebellion what was truly 
a revolution ; and which, although, like other revolutions, it had its secret springs (as 
in the jealousy between the tribes of Ephraim and Judah), was not only justifiable in 
its abstract principles, but on the peculiar- theory of the Hebrew constitution : for it 
had the previous sanction and appointment of Jehovah, as declared to both parties; 
and, in its immediate cause, sprung from a most insulting refusal of the representative 
of the dynasty to concede that redress of grievances which ten twelfths of the whole 
nation demanded, and which it had a right to demand and obtain before it recognised 
him as king. However, a king of Judah could not well be expected to take any other 
than a dynastic and party view of this great question : and that such, necessarily, was 
the view of Abijah is what we have desired to explain, as the generally good spirit 

* This lady is mentioned in three places, and in all of them the name of her father is differently given- 
In 1 Kings xv. 2, it is " Maachah, the daughter of Abishalom ;" in 2 Chron. xi. 20. " Maachah, the daughter 
of Absalom ;" and in 2 Chron. xiii., " Michaiah, the daughter of Uriel of Gibeah." The Jews believe that 
Absalom the son of David is intended. This does not appear quite certain ; but if so we may take their 
explanation that Maachah was the daughter of Tamar, the daughter of Absalom ; in which case, the com- 
parison of texts will intimate that Uriel married Tamar. and Maachah was their daughter, which conse- 
quently makes her the grand-daujhler of Absalom and daughter of Uriel. This, upon the whole, seems 
more probable than that the several names, Abishalom, Absalom, and Uriel, all point to the saro- person as 
the father of Maachah. 



348 AN ILLUSTRATED 

of his harangue has disposed hasty thinkers to take the impression which he intended 
to convey. 

With more justice, Abijah proceeded to animadvert on the measures — the corrup- 
tions and arbitrary changes — by which Jeroboam had endeavored to secure his king- 
dom ; and, with becoming pride, contrasted this with the beautiful order in which, 
according to the law of Moses, and the institutions of David and Solomon, the worship 
of Jehovah was conducted by the Levitical priesthood in that "holy and beautiful 
house" which the Great King honored with the visible symbol of his inhabitance. 
He concluded : " We keep the charge of Jehovah our God ; but ye have forsaken him. 
And, behold, God himself is with us for our captain, and his priests with sounding' 
trumpets to cry alarm against you. children of Israel, fight not against Jehovah the 
God of your fathers; for ye shall not prosper." (2 Chron. xiii. 11, 12.) 

By Jeroboam this harangue was only viewed as an opportunity for executing a really 
clever military operation. He secretly ordered a body of men to file round the hill, 
and attack the Judahites in the rear, while he assailed them in front. This manoeuvre 
was so well executed, that Abijah, by the time he had finished his speech, perceived 
that he was surrounded by the enemy. The army of Judah raised a cry of astonish- 
ment and alarm, and a universal panic would in all likelihood have ensued. But the 
priests at that instant sounded their silver trumpets, at which well-known and inspir- 
iting signal the more stout-hearted raised a cry for help to Jehovah, and rushed upon 
the enemy ; and their spirited example raised the courage and faith of the more timid 
and wavering. The host of Israel could not withstand the force which this divine 
impulse gave to the arm of Judah. Their dense mass was broken and fled, and of 
the whole number it is said not fewer than five hundred thousand were slain, — a 
slaughter, as Josephus (Antiq. viii. 2, 3) remarks, such as never occurred in any other 
war, whether it were of the Greeks or the barbarians.* This would still be true if 
the number had been much smaller. " In numbers so large," Jahn (book v., sect. 36j 
remarks, " there may be some error of the transcribers; but it is certain that after this 
defeat the kingdom of Israel was considerably weakened, while that of Judah made 
constant progress in power and importance. We must here mention, once for all, that, 
owing to the mistakes of transcribers in copying numerals, we can not answer for the 
correctness of the great numbers of men which ar.e mentioned here and in the sequel 
When there are no means of rectifying these numbers, we set them down as they occur 
in the books.''' Such also is our own practice. 

This great victory was pursued by Abijah, in the re-taking and annexation to his 
dominion of some border towns and districts, some of which had originally belonged 
to Judah and Benjamin, but which the Israelites had found means to include in their 
portion of the divided kingdom. Among these towns was Bethel ; and this being the 
seat of one of the golden calves, the loss of it must have been a matter of peculiar 
mortification to Jeroboam, and of triumph to Abijah. 

The reign of Abijah was not by any means answerable to the expectations which 
his speech and his victory are calculated to excite. We are told that " he walked in 
all the sins of his father," and that " his heart was not perfect with Jehovah his God ;" 
by which it would appear that he did not take sufficient heed to avoid and remove the 
idolatries and abominations which Solomon and Rehoboam had introduced or tolerated. 
He died in 970 B. C, after a reign of three years, leaving behind him tAventy-two sons 
and sixteen daughters, whom he had by fourteen wives. 

The son who succeeded him was named Asa. He was still very young, and the 
affairs of the kingdom appear for sometime to have been administered by his grand- 
mother, Maachah, whose name has already been mentioned. Asa, for his virtues, 
his fidelity to the principles of the theocracy, and the prosperity and victory with 
which he was in consequence favored, takes place in the first rank of the kings of 
Judah. He enjoys the high character that " his heart was perfect with Jehovah all 
his days : and he did that which was right with Jehovah, as did his father David." 
His first cares were directed toward the utter uprooting of the idolatries and abomina- 

* WiUi reference to the high numbers which occur here, Dr. Hales observes : " The numbers in this won- 
derful battle are probably corrupt., and should be reduced to forty thousand, eighty thousand, and fifty thou- 
sand (slain), as in the Latin Vulgate of Sixtus Quintus, and many earlier editions, and in the old Latin 
translation of Josephus : and that such were the readings in the Greek text of that author originally, Vig- 
noles judiciously collects from Abarbanel's charge aga nst Josephus of having made Jeroboam's loss no 
more than fifty thousand men, contrary to the Hebrew text." See Kennicott's "Dissertations,' vol. i.. p. 533, 
and vol. ii., p. 201, &c, 5C4. To this we may add the remark of Jahn, in which we more entirely concur. 



HISTORY OF THE BIBLE. 349 

tions which had been suffered to creep in during the preceding reigns. He drove from 
his states the corrupters of youth, and with an unsparing hand he purged Jerusalem 
of the infamies which had" long harbored there. The idols were overthrown and 
broken in pieces, and the groves which had sheltered the dark abominations of idol- 
atry were cut down: even his grandmother, Maachah, he deprived of the authority— 
removing her from being queen — which she had abused to the encouragement of idol- 
atry ; and the idols which she had set up he utterly destroyed. By thus clearing them 
from defiling admixtures, the pure and grand doctrines and practices of the Mosaical 
system shone forth with a lustre that seemed new in that corrupt age. Again the 
priests of Jehovah were held in honor by the people; and again the Femple, its pasl 
losses being in part repaired by the royal munificence, was provided with all that 
suited the dignity of the splendid ritual service there rendered to God ; for Asa was 
enabled to replace with silver and gold a portion of the precious things which Shishak 
had taken from the temple, and which Rehoboam had supplied with brass. 

Ten years of prosperity and peace rewarded the pious zeal of the king of Judah. 
In these years much wasdone by him to strengthen and improve his kingdom, espe- 
cially in repairing and strengthening the fortified towns, and in surrounding with strong 
walls and towers many which had not previously been fortified. We are also informed 
that " Asa had an army of three hundred thousand out of Judah, who bore shields 
and spears ; and of two hundred and eighty thousand out of Benjamin, who bore 
shields and spears : all these were men of valor." This and other passages of the 
same nature, describing the immense military force of the small kingdoms of Judah 
and Israel (even setting aside those which labor under the suspiciou of having been 
altered by the copyists), appear to intimate that the general enrolment for military 
service which David contemplated, but was prevented from completely executing, was 
accomplished by later kings. It is always important to remember, however, that the 
modern European sense of the word army, as applied to a body of men exclusively 
devoted to a military profession, is unknown to the history of this period ; and in the 
statement belbrc us we are to see no more than that the men thus numbered were 
provided with weapons (or that the king had weapons to arm them), and were, the 
whole or any part of them, bound to obey any call from the king into actual service. 

An occasion for such a call occurred to Asa after ten years of prosperity and peace. 
His dominions were then exposed to a most formidable invasion from *' Zerah the 
Cushite," with a million of men and three hundred chariots.*' It is beyond the range 
of probability, from the state of Egypt at this time, in the reign of Osorkon l.,\ who 
succeeded Sneshoak (or Shishak), that an army under Zerah should have marched 
through Egypt from the Ethiopia south of the cataracts of the Nile. It must there- 
fore be concluded that the army was composed of the Cushites (or Ethiopians) of 
Arabia, the original seat of all trie Cushites; and as the army was partly composed 
of Lybians, who, if this supposition be correct, could not well have passed from Africa 
through the breadth of Egypt on this occasion, it may, with very sufficient probability, 
be conjecmred that they formed a portion of the Libyan auxiliaries in the army with 
which Shishak invaded Palestine, twenty-five years before, and who, instead of re- 
turning to their own deserts, deemed it quite as well to remain in those of Arabia 
Petrsea, and in the country between Egypt and Palestine. And this explanation seems 
to be confirmed by the fact, which appears in the sequel, that they held some border 
towns (such as Gerar) in this district. The flocks und herds, and the tents of the in- 
vading host, sufficiently intimate the nomade character of the invasion. 

This emergency was met by Asa in the true spirit of the theocracy. Fully con- 
scious of the physical inadequacy of his force to meet the enemy, he nevertheless 
went forth boldly to give them battle, trusting in Jehovah, who had so often given hi- 

* .Tosephus sives nine hundred thousand infantry and one hundred thousand cavalry, which some wou. . 
reduce by striking off a cipher from each number. * A merely conjectural emendation is, however, so di:Ii. 
cult and hazardous, that it is better to retain the original numbers, even when doubtful. In the presen 
instance we may refer to what lias just been said as to the distinction between the armies of that time and 
our own. And if Asa in his contracted territory was able to call out above five hundred thousand men, 
there is no solid reason why it should be impossible to the ("ushite nomades, among whom every man was 
able to use arms, to bring double that number together. There must always be a vast ditference in num- 
bers between the army that must be kept and paid permanently, and that which maybe raised by a general 
call upon the adult male population to a warlike enterprise, and only for the time of that enterprise. The 
army of Tamerlane (as we call him) is said to have amounted to one million six hundred thousand meti 
and that of his antagonist Bajazet to one million four hundred thousand. Laonic. Chalcocond. de rebus Turc. 
1. iii. p. 93, 102. 

t- His name is so given in the monuments, but in ancient writers it is Osorthon 



350 AN ILLUSTRATED 

people the victory against far greater odds, and to whom he made the public and be- 
coming appeal:— "0 Jehovah, it is nothing with thee to help, whether with many 
or with them that have no pow r er: Help us, Jehovah, our God ; for we rest on thee, 
and in thy name we go against this multitude. Jehovah, thou art our God ; let not 
man prevail against thee." The consequence of this proper manifestation of reliance 
upon their Omnipotent King was a very splendid victory over the Cushites. They 
were defeated in the great battle of Mareshah,* in the valley of Zephathah, and fled 
before the army of Judah, which commenced a vigorous pursuit, attended with great 
slaughter. The Ethiopians and Lybians fled toward their tents and to Gerar and other 
towns, which some of them (we have supposed the Lybians) occupied on the border 
land toward Philistia. Here the conquerors found a rich spoil of cattle from the camps 
of the nomades, and of goods from the towns. On their triumphal return, they were 
met by the prophet Obed, who excited the piety and gratitude of the king and his army 
by reminding them to whom the victory was really due, even to Jehovah ; and he 
called to their remembrance the privilege they enjoyed, as contrasted with the kingdom 
of Israel, in the marked and beneficent protection and care of their Great King, and. 
hinted at the duties which resulted from the enjoyment of such privileges. This was 
attended with very good effects ; and in the warmth of his gratitude for the deliver- 
ance with which he had been favored, Asa prosecuted his reforms with new vigor. 
He rooted out every remnant of idolatry, and engaged the whole people to renew their 
covenant with Jehovah. 

It appears that the effect of the manifest tokens of the divine favor which Asa re- 
ceived, especially in the great victory over Zerah, was felt in the neighboring kingdom, 
and induced large numbers of the subjects of Baasha to migrate into his dominions. 
A constant and large accession of men, induced by such considerations, and by revived 
attachment to the theocracy, was calculated to give, and did give, a vast superiority 
of moral character to the kingdom of Judah. It was probably, as intimated in the 
last chapter, this tendency of his most valuable subjects to migrate into Judah, which 
induced Baasha to take the town of Ramah, and fortify it for a frontier barrier. The 
measure which Asa took on this occasion, of hiring the king of Syria to forego his 
previous alliance w T ith Baasha, and cause a diversion in his own favor by invading the 
kingdom of Israel, was effectual as to the recovery of Ramah ; for the death of Baasha, 
the following year, prevented him from resuming his designs. Asa availed himself 
of the materials which Baasha had brought together for the fortification of Ramah, 
to fortify the towns of Geba and Mizpeh. This advantage was, however, dearly pur- 
chased by the treasure of the temple and the palace which he was obliged to squan- 
der, to secure the assistance of the Syrians ; and still more, by the displeasure of God, 
who denounced this proceeding as not only wrong in itself, but as indicating a want 
of that confidence in him through which he had been enabled to overthrow the vast 
host which the Cushites brought against him. This intimation of the Divine dis- 
pleasure was conveyed to the king by the prophet Hanani, and was received by Asa 
with such resentment that he put the messenger in prison. Indeed, he appears to 
have grown increasingly irritable in the later years of his reign, in consequence of 
which he was led to commit many acts of severity and injustice. But for this some 
allowance may be made in consideration of his sufferings from a disease in his feet, 
which appears to have been the' gout. With reference to this disease, Asa incurs 
some blame in the Scriptural narrative for his resort to "the physicians instead of 
relying upon God ;" the cause of which rather extraordinary censure is probably to 
be found in the fact that those physicians who were not priests or Levites (in whose 
hands the medical science of the tlebrews chiefly rested) were foreigners and idola- 
ters, who trusted more to superstitious rites and incantations than to the simple 
r-emedies which nature offered. With all these defects, for which much allowance 
may be made, Asa bears a good character in the Scriptural narrative, on account of 
the general rectitude of his conduct, and of his zealous services in upholding the great 
principles of the theocracy. 

Asa died in the year 929 B. C., in the second year of Ahab, king of Israel, and after 
a long and, upon the whole, prosperous reign of forty-one years. He was sincerely 
lamented by all his subjects, who, according to their mode of testifying their final 
approbation, honored his remains with a magnificent funeral. His body, laid on a 
bed of state, was burned with vast quantities of aromatic substances : and the ashes, 

* Tins was a town fortified bv Rehoboam (2 Chron. xi. 8). It was the birthplace of the prophet Micah. 



HISTORY OF THE BIBLE. 351 

collected with care, were afterward deposited in the sepulchre which he had pre- 
pared for himself on Mount Zion. The burning of the dead, as a rite of sepulture, 
had originally been regarded with dislike by the Hebrews. But a change of feeling 
m this matter had by this time taken place; fur the practice is not now mentioned as 
a new thing, and had probably been some time previously introduced. Afterward 
burning was considered the most distinguished honor which could be rendered to the 
dead, and the omission of it, in the case of royal personages, a disgrace. (See 2 
Chron. xvi. 14, xxi. 19; Jer. xxxiv. 5; Amos vi. 10.) But in later days the Jews 
conceived a dislike to this rite; and their doctors endeavored, in consequence, to per- 
vert the passages of Scripture which refer to it, so as to induce a belief that the 
aromatic substances alone, and not the body, were burnt. 

ISRAEL, from b. c. 931 to b. c. 895. 

Ahab, the son of Omri, mounted the throne of Israel in the year 931 B. C, being 
the thirty-eighth year of Asa, king of Judah. This king was, throughout his reign 
of twenty-two years, entirely under the influence of his idolatrous and unprincipled 
wife, Jezebel, a daughter of Ethbaal, or Ithobalus, king of Tyre. Hitherto the irreg- 
ularities connected with the service before the golden calves, as symbols of Jehovah, 
had formed the chief offence of Israel. But now Ahab and Jezebel united their 
authority to introduce the gods of other nations. The king built a temple in Samaria, 
erected an image, and consecrated a grove to Baal, the god of the Sidonians. Jeze- 
bel, earnest in promoting the worship of her own god, maintained a multitude of 
priests and prophets of Baal. In a few years idolatry became the predominant re- 
ligion of the land ; and Jehovah, and the golden calves as representations of him, 
were viewed with no more reverence than Baal and his image. It now appeared as 
if the knowledge of the true God was for ever lost to the Israelites; but Elijah the 
prophet boldly stood up, and opposed himself to the authority of the king, and suc- 
ceeded in retaining many of his countrymen in the worship of Jehovah. The greater 
the power was which supported idolatry, so much the more striking were the prophe- 
cies and miracles which directed the attention of the Israelites to Jehovah, and 
brought disgrace upon the idols, and confusion on their worshippers. The history of 
this great and memorable struggle gives to the narrative of Ahab's reign an unusual 
prominence and extent in the Hebrew annals ; and although a writer studious of 
brevity might at the first view be disposed to omit, as episodical, much of the history 
of Elijah the Tishbite,* a little reflection will render it manifest that the prominence 
given to the history of this illustrious champion for the truth, was a designed and 
necessary result from the fact that the history of the Hebrew nation is the history of 
a church ; and that although the history of this great controversy might be omitted 
or overlooked by those who erroneously regard the history of the Hebrews merely 
as a political history, in the other point of view it becomes of the most vital im- 
portance. 

The first appearance of Elijah is with great abruptness to announce a drought, and 
consequent famine, for the punishment of the idolatry into which the nation had 
fallen ; and that this calamity should only be removed at his own intercession. He 
apprehended that the iniquities of the land would bring down upon it destruction 
from G-od ; and he therefore prayed for this lesser visitation, which might possibly 
bring the king and people to repentance. 

After such a denunciation, it was necessary that the prophet should withdraw 
nimself from the presence and solicitations of the king, when the drought should 
commence, which it did, probably about the sixth year of Ahab. Accordingly, 
obeying the directions of the divine oracle, he withdrew to his native district beyond 
Jordan, and hid himself in a cave by the brook Cherith ; where the providence of 
God secured his support by putting it into the hearts of the Arabs encamped in the 
neighborhood, to send him bread and meat every morning and evening; and the 
brook furnished him with drink, until "the end of the year," or beginning of spring, 
when it was dried up from the continued drought. 

It was probably under the irritation produced by the first pressure of the calamity, 
that Jezebel induced the king to issue orders for "the destruction of all the prophets 

* He is introduced as " Elijah the Tishbite, of the inhabitants of Gilead." It is probable therefore that 
the designation of" Tishbite" is from some town in Gilead, which can not now be clearly ascertained. 



352 AN ILLUSTRATED 

of Jehovah. Many of them perished: but a good and devout man, even in the 
palace of Ahab, — Obadiah, the steward of his household, — managed to save a hundred 
of the number by sheltering them in caverns, where he provided for their maintenance 
until, probably, an opportunity was found for their escape into the kingdom of Judah. 
When the brook of Cherith was dried up, the prophet was then directed by the 
Divine Voice to proceed westward to Sarepta, a town of Sidon, under Uie dominion 
of Jezebel's father; where he lodged with a poor widow, and was miraculously sup- 
ported with her and her family for a considerable lime, according to his own predic- 
tion — " that her single barrel of meal should not waste, nor her single cruse of oil 
fail, until that day when Jehovah should send rain upon the earth." AVhile he re- 
mained at this place, the prophet, by his prayers to God, restored to life the son of 
the widow with whom he lodged. Here he stayed until the end of three years from 
the commencement of the drought, when he was commanded to go and show him- 
self to Ahab. That king had meanwhile caused the most diligent search to be made 
for him in every quarter, doubtless with the view of inducing him to offer up those 
intercessions through which alone the present grievous calamity could terminate. 
But at this time, having probably relinquished this search as hopeless, the attention 
of the king was directed to the discovery of any remaining supplies of water which 
might still exist in the land. He had, therefore, for the purposes of this exploration, 
divided the country between himself and Obadiah ; and both proceeded personally to 
visit all the brooks and fountains of the land. Obadiah was journe'ying on this mis- 
sion, when Elijah, who was returning from Sarepta, met him, and commissioned him 
to announce his arrival to Ahab. The king, when he saw the prophet, reproached 
him as the cause of the national calamities — "Art thou he that troubleth Israel ?" 
But the prophet boldly retorted the charge upon himself and his father's house, be- 
cause they had forsaken Jehovah and followed Baal. He then secured the attention 
of the king by intimating an intention of interceding for rain; and required him to 
call a general assembly of all the people at Mount Carmel, and also to bring all the 
prophets or priests of Baal,* and of the groves. 

There, in the audience of that vast assembly, Elijah reproached the people with 
the destruction of the prophets of Jehovah, of whom, he alleged, that he alone re- 
mained, while the prophets of Baal alone were four hundred and fifty, fed at the ta- 
ble of Jezebel ; and then he called them to account for their divided worship — "How 
long halt ye between two opinions ? If Jehovah be the God, follow him ; but if 
Baal, then follow him." The people intimated their uncertainty by their silence to 
this appeal ; on which the prophet, fully conscious of his unlimited commission, pro- 
posed a solemn sacrifice to each, and " the God that answereth by fire (to consume 
his sacrifice) let him be the God." As this was a fair trial of Baai's supposed power 
in his own element, the most zealous of his worshippers could make no objection to 
it, and the proposal was approved by all the people. Accordingly, when Baal an- 
swered not the earnest and ultimately maddened invocations of his pmphets — but 
Jehovah instantly answered the prayer of Elijah, by sending fire (as on former occa- 
sions) to consume the victim on the altar, although it had previously been inundated 
with water by the direction of the prophet — then the people, yielding to one mighty 
impulse of conviction, fell upon their faces, and cried, "Jehovah, he is the God! 
Jehovah, he is the God !" — thus also expressing that Baal was not ihe God, and re- 
jecting him. To ratify this abjuration of Baal, Elijah commanded them to destroy 
his priests; and this, in the enthusiasm of their re-kindled zeal for Jehovah, they im- 
mediately did, at the brook Kishon, which had been the scene of Barak's victory over 
the Canaanites. 

Immediately after this sublime national act of acknowledgment of Jehovah and re 
jection of Baal, the prophet went up to the top of Carmel, and prayed fervently foi 
rain seven times; the promise of which (speedily followed by fulfilment) at last ap- 
peared in the form of " a little cloud like a man's hand," rising out of the Mediter- 
ranean sea — a phenomenon which, in warm maritime climates, is not the unusual 
harbinger of rain. 

This remarkable transaction may be ascribed to the tenth year of Ahab's reign. 
Elijah was now compelled to fly for his life, to avoid the threatened vengeance of 
Jezebel for the destruction of her prophets. He fled southward, and when he had 

* Baal was the supreme male divinity of the Phoenician and Canaanifcish nations. The plural, Baalim, 
is frequently found in the Old Testament. The word in Hebrew means Master, Owner, Possessor. The 
worship of this idol was practiced from a very remote antiquity among the Moabites and Midianites, and 
through the influence of these nations the Israelites were seduced to the worship of this god, which became 
extensively prevalent in the times of the kings. — Ed. 



HISTORY OF THE BIBLE. 353 

travelled nearly 100 miles, from Samaria to Beersheba, he left his servant and went 
alone a day's journey into the wilderness. There he sat, for rest and shelter, under 
the scanty shade which a broom-tree offered, the mighty spirit by which he had 
hitherto been sustained, gave way, and he prayed for death to end his troubles. "It 
is enough :" he cried, " now, Jehovah, take away my life ; for I am not better than 
my fathers !" To strengthen his now sinking faith, and reward his sufferings in the 
cause of the God of Israel, whose honor he had so zealously vindicated, the prophet 
was encouraged by an angel to undertake a long journey to " the mount of God," 
Horeb, where the Divine presence had been manifested to Moses, the founder of the 
law ; and of which a further manifestation was now probably promised to this great 
champion and restorer of the same law. On this mysterious occasion the angel 
touched him twice, to rouse him from his sleep, and twice made him eat of food 
which he found prepared for him. In the strength which ihat food gave, the prophet 
journeyed (doubtless by a circuitous route) forty days, until he came, it is supposed, 
to the cave where Moses was stationed, when he saw the glory of Jehovah in " the 
cleft of the rock." 

There he heard the voice of Jehovah calling to him, " What doest thou here, Eli- 
jah ?" The prophet, evidently recognising that voice, said, " I have been very zealous 
for Jehovah, the God of Hosts ; for the children of Israel have forsaken thy covenant, 
thrown down thy altars, and slain thy prophets with the sword, and I only am left ; 
and they seek my life to take it away." Then the voice commanded him to go forth, 
for Jehovah was about to pass by. The first harbinger of the Divine presence w r as 
a great and strong wind, which rent the mountain and brake the rock in pieces ; but Je- 
hovah was not in that wind. Then followed an earthquake ; but Jehovah was not 
in the earthquake. This was succeeded by a fire ; but Jehovah was not in the fire. 
After this, came " a still, small Voice ;" and when the prophet heard it, he knew the 
Voice of God, and, reverently hiding his face in his mantle, he stood forth in the 
entrance of the cave. The Voice repeated the former question, " What doest thou 
here, Elijah ?" to which the same answer as before was returned. The Voice, in re- 
ply, gently rebuked the prophet for his crimination of the whole people of Israel, 
and his discouraging representation of himself as the only prophet left. " I have yet 
left to me seven thousand men, in Israel, who have not bowed the knee to Baal." He 
was further instructed to return by a different route, by the way of Damascus ; and, 
by the way to anoint or appoint Elisha to be his own successor, and (either by him- 
self or Elisha), Haza'el to be king of Damascene-Syria, and Jehu to be king of Israel 
— as the chosen ministers of Divine vengeance upon the house and people of Ahab. 

Of the three, Elisha was the only one to whom Elijah himself made known this 
appointment. Elisha was the son of Shaphat, an opulent man of Abel-maholah, in 
the half-tribe of Manasseh, west of the Jordan. The prophet found him ploughing 
with twelve yoke of oxen, when, by a significant action, still well understood in the 
East, that of throwing his own mantle upon him, he conveyed the intimation of his 
prophetic call. That call was understood and obeyed by Elisha ; and after having, 
with the prophet's permission, taken leave of his parents, he hastened to follow Eli- 
jah, to whom he ever after remained attached. 

It is singular that the first formal alliance between the kingdoms of Israel and 
Judah took place during the reigns of two princes of such opposite characters as 
Ahab in Israel, and Jehoshaphat in Judah. But it was so : and in forming it, and in 
cementing it by the marriage of his eldest son Jehoram to Athaliah the daughter of 
Ahab and Jezebel, he doubtless acted from very ill-considered policy, and laid in a 
great store of disasters for himself and his house". It is unfortunate that we are un- 
acquainted with the motives which led to this most unhappy connexion. A close 
and intimate union between the two kingdoms could not but be, in itself, a political 
good ; and the error of Jehoshaphat probably lay in considering this fact by itself, 
without taking due account of that evil character of Ahab and his house, and that 
alienation of his people from God, which were calculated to neutralize, and actually 
did far more than neutralize, the natural advantages of such alliance. The marriage 
took place in the fifteenth year of Ahab's, and the thirteenth of Jehoshaphat's reign. 

Not long after this, Ahab had cause to be alarmed at the designs of Ben-hadad, the 
king of Damascene-Syria, which kingdom had been s-athering such strength, while 
that of the Hebrews had been weakened by divisions and by misconduct, that ev^p. 
the subjugation of Israel did not seem to Ben-hadad an enterprise to which his am- 

23 



354 AN ILLUSTRATED 

bition might not aspire. To this end he made immense preparations : he claimed 
the united aid of all his tributary princes, thirty-two in number, and ultimately ap- 
peared with all his forces before Samaria, to which he laid seige. He first summon- 
ed Ahab to deliver up all his most precious things ; and, compelled by dire necessity, 
the king of Israel consented. But Ben-hadad was only induced by this readiness of 
yielding, to enhance his terms, and sent further demands, which were so very hard 
and insulting, that the spirit of Ahab was at last roused, and, supported by the advice 
of his council, he determined to act on the defensive. Soon after a prophet came with 
the promise of victory over the vast host of the Syrians, by means of a mere hand- 
ful of spirited young men who were particularly indicated. 

The confidence of the Syrians was so great that they led a careless and jovial life, 
thinking of little but of indulgence in wine and good cheer, of which the king him- 
self set the example. In the midst of these feasts, a body of two hundred and thirty- 
two men was seen to leave the city, and advance toward the camp. Ben-hadad, 
when he heard of it, quietly ordered them to be taken alive, whether they came for 
peace or for war. But suddenly these men fell upon the advanced sentinels, and upon 
all who were near them; and the cries and confusion of so many persons, taken as 
it were by surprise, were instrumental in creating a general panic among the vasl 
Syrian host. Drawn himself by the irresistible movement, Ben-hadad fled on horse- 
back, with all his army ; and the troops of Israel (7,000 in number), which attended 
the motions and watched the effect of the sally of the brave two hundred and thirty- 
two, closely pursued the flying Syrians, and rendered the victory complete. 

The prophet who foretold this victory now apprized Ahab that Ben-hadad would 
renew his attempt the ensuing year. This took place accordingly. The Syrians 
came in equal force as before, and, as they thought, with wiser counsels. The king- 
dom of Damascene-Syria was mostly a plain ; whereas the kingdom of Israel, and 
the site of Samaria, in particular, was mountainous. Rightly attributing their defeat 
to the God (or, as they chose in their idolatrous ignorance, to say the gods) of Israel, 
they reasoned that he was a god of the hills, and therefore among the hills more 
powerful than their gods, who were gods of the valleys and the plains. Instead 
therefore of going among the hills as before, they would now fight in the plains, 
where they could not doubt of success. This reasoning, however absurd it now seems 
to us and did then seem (such were their privileges) to all enlightened Israelites, Avas 
in strict and philosophical accordance with the first principles of idolatry, and the 
general system of national and local deities. But such a view being taken by them 
it became necessary to Jehovah to vindicate his own honor and assert his omnipo- 
tence by their overthrow. For this reason he. delivered this vast host that covered 
the land into the hands of the comparatively small and feeble host of Israel. The 
Syrians were cut in pieces; 100,000 of their number were left dead upon the field of 
battle, and the rest were entirely dispersed. Ben-hadad, with a large number of the 
fugitives, sought refuge in Aphek ; but by the sudden fall of the wall of that fortified 
town, 27,000 of his men were crushed to death, and the place was rendered defence- 
less. Nothing was now left to him but to yield himself up to Ahab. That monarch, 
weak and criminal by turns, received the Syrian king into his friendship, and formed 
an impious alliance with him, regardless not only of the law T , but of the honor of 
God, who had given him the victory, and had delivered for punishment into his hands 
this blasphemer and enemy of his Great Name. For this he was, in the name of Je- 
hovah, severely rebuked and threatened by one of " the sons of the prophets," by 
the way-side; in consequence he withdrew to his palace " heavy and displeased." 

The history of Ahab affords one more, and the last, interview between him and 
Elijah. This was about nine years after the grand solemnity at Mount Carmel, and 
the nineteenth of Ahab's reign. 

At that time the king took a fancy to enlarge his own garden by taking into it an 
adjoining vineyard which formed part of the patrimonial estate of a person named 
Naboth. He made him the fair offer of its value in money, or to give him some 
other piece of land of equal value. But Naboth, considering it a religious duty to 
preserve " the inheritance of his fathers," declined on any terms to alienate it. The 
reason was good, and ought to have satisfied the king. Bat he received the refusal 
like a spoiled child ; he lay down upon his bed, and turned away his face to the wall, 
and refused to take his food. When his wife heard this she came to him, and hav- 
ing learned the cause of his grief, she said indignantly, " Dost thou not now govern the 



HISTORY OF THE BIBLE. 



355 




356 AN ILLUSTRATED 

kingdom of Israel ; Arise, eat food, and let thine heart be cheerful ; the vineyard of 
Naboth, the Jezreelite, / will give to thee.'''' Accordingly, she procured Naboth to he 
put to death under the form or law. At a public feast "he was accused by suborned 
witnesses of blasphemy, for which he was stoned to death, and his estates confisca- 
ted to the king. Jezebel then went to Ahab, apprized him of what had happened, 
and told him to go down and take possession of the vineyard. It is clear that if he 
did not suggest, he approved of the crime, and proceeded with joy to reap the fruits 
of it. But in the vineyard of Naboth, the unexpected and unwelcome sight of Eli- 
jah the prophet met his view. Struck by his own conscience, he cried, "Hast thou 
(bund me, mine enemy ?" To which Elijah replied, " I have found thee, because 
thou hast sold thyself to work evil in the eyes of Jehovah." He then proceeded to 
denounce the doom of utter extermination upon himself and his house for his mani- 
fold iniquities; and then, with reference to the immediate offence, he said, "Hast 
thou slain and also taken possession ? Thus saith Jehovah, In whatsoever place 
the dogs licked up the blood of Naboth, shall dogs lick up thy blood, even thine. 
And concerning Jezebel, Jehovah hath also spoken, saying, The dogs shall eat Jeze- 
bel under the wall of Jezreel. Him who dieth of Ahab in the city shall the dogs 
eat ; and him that dieth in the fields shall the fowls of the air eat." We are imme- 
diately reminded, however, that this terrible doom, although now denounced, as fol- 
lowing this crowning deed of guilt, was really a consequence of this and all the other 
iniquities of Ahab's reign ; for it is added, " Now there had been none like to Ahab, 
who, stirred up by Jezebel his wife, sold himself to work wickedness in the eyes of 
Jehovah. And he committed great abominations by going after vile idols, according 
to all that the Amorites did, whom Jehovah cast out before- the Israelites." 

When Ahab heard the heavy doom pronounced against him by the prophet, " he 
rent his clothes (in token of extreme grief), and put sackcloth upon his flesh, and 
fasted, and lay in sackcloth, and Avent mournfully." This conduct found some accept- 
ance with God, who said to Elijan, Seest thou how Ahab humbleth himself before 
me ? Because he humbleth himself before me, I will not bring the evil in his days, 
but in his son's days will I bring this evil upon his house." From the judicial sen- 
tence specially applicable to the case of Naboth, there was, however, no dispensa- 
tion; as it behooved the Divine king to demonstrate that he still possessed and exer- 
cised the authority of supreme civil governor, and that the kings were responsible to 
him and punishable by him. This was signally shown in the sequel. 

Israel was now at peace with Syria, but it had not recovered possession of all thi 
places which had at different times been lost to that power. Of these, Ramoth Gilead, 
beyond Jordan, was one which, from its proximity and importance, Ahab was partic- 
ularly anxious to regain possession. He therefore resolved to expel the Syrian gar- 
rison from that place ; and as he was aware that the attempt would be opposed by 
the whole power of the Syrian kingdom, he claimed the assistance of Jehoshaphat, 
the king of Judah, which "that prince, with the facility of disposition which formed 
the chief defect of his excellent character, very readily granted. Nevertheless, when 
the preparations were completed, Jehoshaphat, unsatisfied by the assurances of suc- 
cess which Ahab's own " prophets" had given, desired that some other prophet of 
Jehovah should be consulted. This request was more distasteful to Ahab than he 
liked to avow. " There is yet one man," he said, " Micaiah,* the son of Imlah, but 
him I hate, because he prophesieth' not good concerning me, but evil." He was, 
however, sent for; and although the messenger had strongly inculcated upon him the 
necessity of making his counsel conformable to the wishes of the king and the pre- 
dictions of his own prophets, the undaunted Micaiah boldly foretold the fatal result 
of the expedition. At this the king Avas so much enraged, that he ordered him to be 
kept in confinement, and fed Avith the bread and the water of affliction until he re- 
turned in peace. " If thou return at all in peace," rejoined the faithful prophet, 
%< then Jehovah hath not spoken by me." 

Ben-hadad, the king of Syria, repaid the misplaced kindness of Ahab by the most 
bitter enmity against his person; and he gave strict orders to his troops that theii 
principal object should be his destruction. Ahab seems to have had some private in- 
formation of this; for he went, himself, disguised to the battle, and treacherously 
persuaded Jehoshaphat to appear in all the ensigns of his high rank.f In consequence ct 

* Josephus and other ancient Jews understood that this Micaiah was the same prophet who had rebuke i 
Ahab for his alliance with Ben-hadad. 
f Josephus, supported by the Septuagint. says he wore the royal robes of Ahab. 



HISTORY OF THE BIBLE. 357 

this the king of Judah was nearly slain, being surrounded hy the Syrians, who press- 
ed toward the point in which one royally arrayed appeared. But they discovered 
their mistake in time, and turned their attention in another direction. Ahab, with all 
his contrivance, could not avoid his doom. A Syrian archer* sent forth from his bow 
an arrow at random. Guided by the unseen Power which had numbered the days of 
Ahab, that arrow found the disguised king, penetrated between the joints of his strong 
armor, and gave him his death-wound. He directed his charioteer to drive him out 
of the battle ; but perceiving that a general action was coming on, he remained, and 
was held up in his chariot until the evening, animating his friends by his voice and 
presence. After the fall of night had terminated the combat, the king died, and the 
army was directed to disperse. The body of Ahab was taken to Samaria, to be de- 
posited in the family sepulchre ; and to mark the literal fulfilment of Elijah's prophecy, 
the historian acquaints us that his chariot was washed, and his armor rinsed in the 
pool of Samaria, where the dogs licked up the blood that he had lost. Thus signal- 
ly, in the mysterious dispensations of Divine providence, were reconciled the seem- 
ingly discordant declarations of the two prophets, one of whom had foretold his death 
at Ramoth Gilead, and the other that dogs should claim his blood in Samaria. 

The history of Ahab is almost exclusively occupied with the record of his guilt, 
and we are referred for information concerning his other public acts to a chronicle 
which no longer exists. But it transpires that he built several cities in Israel, and 
also a palace, which, from the quantities of ivory with which it was ornamented, 
was distinguished as " the ivory palace." 

Ahab's death took place in the year 909 B. C, after a reign of twenty-two years. 
He was succeeded in his throne and in his sin by his son Ahaziah. The chief 
event of his short reign was the revolt of the Moabites, who, since their subjection 
by David, had continued to supply Israel with a rich tribute of flocks and fleeces.f 
Ahaziah himself having received serious injuries by a fall through a lattice in an up- 
per chamber of his palace, sent messengers into the land of the Philistines, to con- 
sult Baal-zebub, the fly-god of Ekron, whether he should recover. But they were 
met on the way by the prophet Elijah, who sent them back to the king with a de- 
nunciation of death, for his impiety in forsaking the God of Israel and resorting to 
strange gods. The messengers knew not the prophet ; but when they described him 
to the king as a man clad with a hairy garment, and with a leathern girdle about his 
loins, he recognised Elijah, and sent an officer with fifty men to apprehend him. But 
the prophet, whom they found sitting upon a hill, called down fire from heaven, 
which consumed this party, and also a second ; but he went voluntarily with the 
third, the officer in command of which humbled himself before him, and besought 
him. The prophet confirmed to the king himself his former denunciation of speedy 
death ; and, accordingly, Ahaziah died, after a short reign of two years, leaving no 
son to succeed him. This king maintained the alliance which his father had estab- 
lished with King Jehoshaphat, and even persuaded that monarch to admit him to 
share in his contemplated maritime expedition to the regions of Ophir, of which 
there will be occasion to speak in the next chapter. 

Ahaziah was succeeded by his brother Jehoram. This king, like his predecessors, 
" did evil in the sight of Jehovah," yet not to the same extent of enormity as they ; 
for although the loose and irregular service of the golden calves was maintained by 
him, he overthrew the images of Baal, and discouraged the grosser idolatries which 
his father and brother had introduced. 

The first and most urgent care of the new king w T as to reduce to obedience the 
Moabites, who, as just mentioned, had revolted on the death of Ahab. As the king 
of Judah had himself been troubled by the Moabites, he readily undertook to take a 
very prominent part in this enterprise, to which he also brought the support of his 
own tributary, the king of Edom. The plan of the campaign was, that the allied 
army should invade the land of Moab in its least defensible quarter, by going round 
by "the wilderness of Edom," southward of the Dead sea; which also offered the 
advantage that the forces of the king of Israel could be successively joined by those 
of the kings of Judah and Edom on the march. This circuitous march occupied 
seven days; and toward the end of it the army and the horses suffered greatly from 

* Josephus says this was Naaman, who will soon come again before us. 

r The annual tribute rendered by the Moabites had been 100,000 lambs and 100.000 wethers, with thrir 
wool. 



358 AN ILLUSTRATED 

thirst, probably occasioned by the failure of the wells and brooks, from which an 
adequate supply of water had been expected. Much loss had already been incurred 
through this unexpected drought, and nothing less than utter ruin seemed to impend 
over the allies when they lay on the borders of Moab, within view of the enemy, 
which had advanced to meet them. In this emergency the very proper course oc- 
curred to Jehoshaphat of consulting a prophet of Jehovah. On inquiry it was discovered 
that Elisha, " who had poured water on the hands of Elijah" — a proverbial expression 
from the most conspicuous act of service in a personal attendant — was the only prophet 
to be found in that neighborhood. Full of the faith of his illustrious master, this 
faithful disciple of Elijah had beheld the Jordan divide before that prophet, and had 
been with him when, upborne by the Avhirlwind, he was taken gloriously away from 
the earth, in the chariot and horses which glowed like fire, and who had substituted 
himself in his mission to work marvels and reprove kings in the name of Jehovah. 
Already had the " spirit and power of Elias," which abode in him, been manifested 
to all Israel by the prodigies he had wrought. The waters of the Jordan had di- 
vided before him, the second time, when smote by the fallen mantle of Elijah ; — the 
bad waters of Jericho had become permanently wholesome at his word ; — and to 
evince the power of his curse, bears from the woods rpd destroyed forty-two young 
'men belonging to idolatrous Bethel, who, joining unbelief to insult, had bade hirn, in 
terms of mockery and derision, — " Go up, thou bald head ! Go up, thou bald head !" 
— ascend after his master. 

The prophet, thus already distinguished, was sought in his retreat by the three 
kings. His greeting of Jehoram was severe, "What have i" to do with "thee? Get 
thee to the prophets of thy father and to the prophets of thy mother." Nevertheless, 
but avowedly on the sole account of the good Jehoshaphat, he interested himself for 
the salvation of the army, which was in such imminent danger : and, having con- 
sulted (he Lord, he promised that on the morrow there should be such an abundance 
of water, that the bed of the torrent, near which the army was encamped, should not 
be able to contain it; and, more than this, he also indicated that this should be but 
the prelude of a signal victory over and complete ruin of the enemy. 

All things happened as he had said. In the morning, at the time of offering 
sacrifice, the waters descended in such full-flood from the heights of Edom, that the 
camp would have been submerged, had not the army, by the direction of the prophet, 
previously dug large ditches to receive the redundant waters. All this was unknown 
to the Moabites, who, when they arose in the morning, and, on looking toward the 
camp of the allies, beheld the lurid rays of the rising sun reflected from the waters, 
which now covered the arid sands of yesterday, doubted not that it was blood which 
they saw, and formed the not by any means improbable conclusion that the armies 
of Israel and Judali had quarrelled with and destroyed each other. They therefore 
rushed without the least care or order to the pillage of the camp: but so far from 
finding it deserted, they were surrounded and cut in pieces by the armed and now 
invigorated allies. The remnant of the army was pursued into the interior of the 
country by the conquerors, whose course was blackened by the fire and crimsoned 
by the sword. Ultimately they invested the metropolitan city of Kir-haraseth,* 
in which the king, Mesha, had taken refuge. One part of the Avails had already 
been destroyed, and the king, seeing he could no longer defend the place, attempted 
to break through the besieging host at the head of seven hundred swordsmen. But 
failing in this desperate effort, he sought to propitiate his cruel gods by offering up 
the frightful sacrifice of his eldest son, the heir of his throne, in the Dreach. Seized 
with horror at this spectacle, the conquering kings abandoned the siege, withdrew 
from the country, and returned to their own states. In taking this step they did not 
consider, or, perhaps, not care, that they gave to the horrible act of the Moabite the 
very effect which he desired, and enabled him to delude himself with the persuasion 
that his sacrifice had been successful, and well-pleasing to the powers of Heaven. 

In the remaining history of Jehoram's reign, the prophet Elisha occupies nearly 
as conspicuous a place as Elijah did in that of Ahab. The wonders wrought by his 
hands were numerous ; but they were less signal, and less attended with public and 
important results — less designed to effect public objects, than those of his master. 
Indeed his national acts were less considerable than those of Elijah; and although 
he possessed great influence, and was undoubtedly the foremost, man of his age, he 
* The fame place which is otherwise called Rabbath-Moab, and, classically, Areopolis. 



HISTORY OF THE BIBLE. 359 

wanted those energies of character, and that consuming zeal which his predecessor 
manifested ; or, perhaps more correctly, the exigencies of the times were not such as 
to call for the exercise of such endowments as had been possessed by Elijah. But 
although those of his successor were different in their kind, we know not that, with 
regard to the differing time, they were less useful or eminent. In this, and in a 
thousand other historical examples,— more especially in the history of the Hebrews, — 
we see men raised up for, and proportioned to, the times in which they live, and the 
occasions which call for them. The most eminent of the prophets, since Moses, was 
given to the most corrupt time ; in Avhich only a man of his indomitable, ardent, and 
almost fierce spirit, could have been equal to the fiery and almost single-handed 
struggle for God against principalities and powers. Elisha fell in milder times, and 
was correspondingly of a milder character, although he was not found unequal to 
any of the more trying circumstances which arose during the period of his prophetic 
administration. Indeed his conduct on such occasions was such as to suggest that it 
was only the milder spirit of the time on which he fell, precluding occasion for their 
exercise, that prevented the manifestation in him of that grander class of endowments 
which his predecessor displayed. As it was, Elisha, instead of being like his master, 
driven by persecution from the haunts of men to the deserts and the mountains, and 
reduced to a state of dependance on the special providence of God, for the bread he 
ate, and the water he drank, — enjoyed a sufficiency of all things, and lived in honor 
and esteem among his countrymen; and even among the purple and fine linen of 
king's courts, the rough mantle of the prophet was regarded with respect. 

In such a history as the present it is only necessary to report those of his acts which 
were connected with, or bore upon, the public history of the nation; yet his more 
private acts may be also briefly indicated for the sake of the illustration which they 
afford of the spirit and manners of the time. 

The first of his operations which we read of, after that which connected him with 
the. deliverance of Israel and the defeat of the Moabites, was an act of benevolence 
toward the widow of one of those " sons of the prophets" who had now come under 
his supervision. He had died without having the means of satisfying a debt he had 
incurred,* in consequence of which the creditor was disposed to indemnify himself by 
making bondsmen of her two sons; but on her complaint to Elisha, he multiplied a 
small quantity of oil which she possessed, until the price it brought more than suf- 
ficed to pay the implacable creditor. 

The occasions of the prophet frequently led him to visit the city of Shunem, which 
being observed by a benevolent woman, she suggested to her husband that they should 
prepare a small separate apartment,! and furnish it with a bed, a table, a seat, and a 
lamp; and that this should be reserved for his use when he visited Shunem. This 
was accordingly done, and the prophet accepted the hospitalities of these good Shu- 
nemites. Elisha was very sensible of their kind attention, and wished to repay it by 
some substantial benefit. He sent for the woman, and offered to speak to the king or 
to the captain of the host on her behalf. This she declined; and the prophet felt at 
a loss what to do for them, until it was suggested by his servant Gehazi that the wo- 
man had long been childless, on which Elisha again sent for her, and as she stood re- 
spectfully at the door, he conveyed to her the astonishing intimation that, nine 
months thence, her arms should embrace a son. Accordingly, the child was born, and 
had grown up, when one day he received a stroke of the sun on his head, and died 
very soon. The mother laid him on the prophet's bed, and actuated by an u.ndefmable, 
but intelligible impulse, sought and obtained the permission of her husband to go to 
Elisha, who was known to be then at Carmel. Accordingly an ass was saddled, on 
which, driven by a servant on foot4 she sped to that place. Elisha saw her afar off', 
and said to Gehazi, " Behold, yonder is the Shunamite ! Run now, I pray thee, and 
say to her,— Is it well with thee? well with thy husband ? well with the child?" 
The bereaved mother answered, " Well," but pressed on toward the man of God. On 
approaching him she alighted from her beast, and threw herself at his feet, on which 

* The Jews think the person was Obadiah, and that his debt was contracted on account of the expense 
of maintaining the hundred prophets whom he concealed in caverns. 

t Called in our version " a little chamber in the wall." It denotes doubtless what the Arabs still call by 
the same name (Oleah), which is a small building, generally at some distance from the iiouse, like a sum- 
mer-house in our gardens. 

t It is still the usual practice in the East for a man on foot to 'ead or drive the ass on which a wornpn 
rides. 



360 AN ILLUSTRATED 

she laid hold. The officious Gehazi drew nigh to thrust her away, but Eiisha checked 
him, — " Let her alone ; for her soul is troubled within her: although Jehovah hath 
hidden from me the cause, and hath not told me of it." When, in a few broken ex- 
clamations, she had made known the cause of her grief, the prophet gave his staff to 
Gehazi, with instructions to go and lay it on the face of the child. But the mother 
refused to leave the prophet, and he was induced to rise and return with her. They 
met Gehazi on his way back, who told them, " The child is not awaked !" They 
hasted on, and the prophet shut himself up with the child. It was not long before he 
directed the mother to be called, and presented to her the living boy. 

Another time, when there was a dearth in the land, Eiisha was at the school of the 
prophets at Gilgal ; and at the proper time, gave the order to the servants, " Set on 
the great pot, and seeth pottage for the sons of the prophets." When this was 
dressed, it was found that a wild and bitter gourd had been gathered and shred into 
the pot by mistake. " man of God ! there is death in the pot !" cried the sons of 
the prophets, when they began to eat. But Eiisha directed a handful of meal to be 
cast into the pot, and it was found that all the poisonous qualities of the pottage had 
disappeared. 

In the kingdom of Damascene-Syria, the chief captain of the host, high in the fa- 
vor and confidence of the king, was a person called Naaman, who had the misfortune 
of being a leper. This, which would have been a disqualification for all employment 
and society in Israel, could not but be a great annoyance and distress to a public man 
in Syria. When therefore a little Hebrew girl, who in a former war had been taken 
captive, and was now a slave in the household of this personage, was heard to say 
• 4 Would to God my lord were with the prophet, that is in Samaria, for he would re- 
cover him of his leprosy !" she was eagerly questioned on the matter, and the result 
was that the king of Syria sent Naaman, with a splendid retinue and camels laden 
with presents* to Samaria, with a sufficiently laconic letter to the King Jehoram. 
"When this letter cometh to thee, thou must recover from his leprosy Naaman, my 
servant. Behold, I have sent him with it." The king of Israel was utterly con 
founded when he read this epistle. He rent his clothes, and cried, " Am I a god, to 
kill and to make alive, that this man sendeth to me to recover a man of his leprosy? 
Consider, I pray you, and see how he seeketh an occasion of quarrelling with me." 
Intelligence of this affair, and of the king's vexation, was brought to Eiisha, who de- 
sired that the Syrian stranger might be sent to him. Accordingly Naaman came with 
his chariot and horses and imposing retinue, and stood before the door of Elisha's 
house. The prophet did not make his appearance ; but sent out a message directing 
him to go and bathe seven times in the river Jordan. The self-esteem of the distin- 
guished leper was much hurt at this treatment. He expected that Eiisha would have 
paid him personal attention and respect, and would have healed him by an appeal to 
his God, Jehovah, and by the stroking of his hand. He therefore turned and went 
away in a rage, exclaiming, " Are not Abana and Pharpar, rivers of Damascus, better 
than all the waters of Israel ? May I not wash in them and be clean ?" His attend- 
ants, however, succeeded in soothing him, and persuaded him to follow the prophet's 
directions; and when he rose, perfectly cleansed, from the Jordan, his feelings turned 
to conviction and gratitude; he returned to Samaria, and presented himself to the 
prophet, declaring his belief that Jehovah was the true and only God, and that hence- 
forth he would offer burnt-offerings and sacrifices to no other. He would also have 
pressed upon his acceptance a valuable present, but this was firmly declined by Eiisha; 
and when his covetous servant Gehazi, compromised the honor of God and of his own 
master, by following the Syrian, to ask a gift in the name of the prophet, the leprosy 
from which Naaman had been cleansed was declared by the prophet to be the abiding 
portion of him and of his race. 

These and other miracles wrought by this prophet, fixed upon him personally the 
regard and veneration of the people; and while there is reason to think that the state 
of manners and of religion was not altogether so bad as it had been under Ahab, the 
practices and ideas of their corrupt system of religion was now too closely interwoven 
with their habits of life and mind to be easily shaken off". They rested on their inter- 
mediate system. Habit had reconciled even their consciences to it ; and in general, to 
fall back upon it, after having strayed into foreign idolatries, was in their sight a com- 

* The presents included ten talents of silver, equal to fifteen thousand dollars, six thousand shekels of 
gold, equal to sixty thousand dollars, and ten dresses of honor. 



HISTORY OF THE BIBLE. 361 

plete and perfect reformation. And as to the race of Ahab, thai was hastening with 
rapid strides to its doom. The famine which about this time desolated the land, and 
the new war with the Syrians, which was carried on under the very walls of the cap- 
ital, was met by the king without any fixed faith, or any determinate rule of conduct ; 
sometimes he attributed his calamities to Elisha, and vowed his destruction ; and at 
others he resorted to that same prophet as to his only friend and deliverer. 

In this war the Syrians had laid an ambuscade, in which the king would undoubt- 
edly have perished had not Elisha ensured his safety by discovering the pian of the 
enemy to him. This happened more than once ; and the Syrian king at first suspected 
treacherv in his own camp; but being assured that it was owing to Elisha, "who 
could tell the king of Israel the words he spoke in his bed-chamber," he was much 
irritated, and, with singular infatuation, despatched a column of his best troops to in- 
vest the town of Dothan, where the prophet then abode, in such a manner that his 
escape seemed impossible to his own terrified servant. " Fear not," said Elisha, "for 
they that are with us are more than they that are with them ;" and then, praying 
that his eyes might be opened to the view of " things invisible to mortal sight," he 
beheld the mountain full of chariots and horses, gloAving like fire, round about the 
prophet. At his request, the Syrian troop was then smitten with blindness, and in 
that condition he went among them, and conducted them to the very gates of the 
hostile metropolis, Samaria, where their eyes "were opened, and he dismissed them in 
peace, after inducing Jehoram to give them refreshment, instead of slaying them, as 
was his own wish. This generous conduct seems to have had such good effect that 
the Syrian hordes for the present abandoned their enterprise, and returned to their 
own country. 

After this came on a severe famine, of seven yea/s' continuance, and the evils of it 
were aggravated by war, for the Syrian king deemed this season of weakness and ex- 
haustion too favorable for his designs to be neglected. He marched directly to Sa- 
maria, and formallv invested that strong place, which, seemingly, he hoped less to 
gain by force of arms than by so blockading it as ultimately to starve it into a surren- 
der; which work, he knew, was already more than half accomplished to his hands. 
The siege was protracted until the inhabitants were driven to the most horrible shifts 
to prolong their miserable existence. We are told that an ass's head was sold foi 
eighty silver shekels, equal to thirty dollars of our money, and the fourth part of a 
cab* of vetches for five shekels, equal to three dollars of our money. In this case the 
extremity of the famine is shown not merely by the cost of the articles, but by the 
fact that the flesh of an ass, for which such an enormous price was now paid, was 
forbidden by the law,f and could not be touched by a Hebrew under ordinary circum- 
stances. 

One day as the king was passing along the ramparts, two women importunately 
demanded justice at his hands. They had between them slain, boiled, and eaten the 
son of one of them, with the understanding that the son of the other was next to be 
sacrificed to satisfy their wants. But the mother of the living son relented, and re- 
fused to yield him to so horrible a fate. This Avas the injustice of which the motheT 
of the slaughtered child complained, and for which she clamored for redress. When 
the king heard this shocking case, he rent his clothes, which gave the people present 
occasion to observe that his inner dress was the sackcloth of a mourner. He might 
have remembered that such calamities had been threatened, ages back, by Moses, as 
the suitable punishment of such iniquities as those into which Israel had actually fallen 
(Deut. xxviii. 52-57). His indignation, however, turned against Elisha (who had, 
perhaps, encouraged him to hold out by promises of deliverance), and he swore that 
he should lose his head that day, and instantly despatched an officer to execute an in- 
tention so worthy of the son of Jezebel. But the messenger was no sooner gone than 
he relented, and went hastily after him, to revoke the order, and to excuse himself tc 
Elisha. This moment of right feeling was the moment in which deliverance was an- 
nounced. " Thus saith Jehovah," said the prophet, when the king stood in his pres- 
ence, " to-morrow about this time shall a seah| of fine flour be sold for a shekel, and 
two seahs of barley for a shekel, in the gate of Samaria." This appeared so utterly 

* The fourth part of a cat) was less than a pint of our measure. 

\ No animal food was allowed but that of animals which ruminate and divide the hoof. The ass does 
neither ; and was therefore for food more unclean than even the hog, which does divide the hoof although 
it does not ruminate. 

t Somewhat more than a peck. 



3G2 AN ILLUSTRATED 

incredible to the courtier "on whose arm the king leaned," that he said, "Behold, 
were Jehovah to open windows in heaven, then this thing might be." To which the 
prophet severely retorted, " Behold, thou shalt see it with thine eyes, but shalt notseat 
i hereof." 

In fact, during the following night, Jehovah caused the Syrians to hear a great 
noise of chariots and horses, which led them to conclude that Jehoram had contrived 
to obtain assistance from the king of Egypt and other neighboring princes ; and this 
infused into them such a panic terror, that they precipitately raised the siege; and, 
in the belief that they were pursued by a puissant army come to the relief of Israel, 
they abandoned the camp with all their baggage and provisions. Toward the 
morning, some lepers, who, as such, abode without the town, made up their minds to 
go to the camp of the Syrians seeking food; for they concluded that it was better to 
risk death by the Syrian sword than to die of famine where they were. On reaching 
the camp they found it deserted; and after satisfying their present wants, and appro- 
priating to their own use some good things from the spoil, they proceeded to bear 
their glad tidings to the city. The king was slow to believe them, and suspected the 
whole to be a stratagem of the Syrians. Men were therefore mounted on two of the 
five only horses now remaining, and sent to- make observations. The report with 
which they returned was quite conformable to that of the lepers. The people then 
left the city, and hastened to pillage the camp of the Syrians, in which provisions 
were found in such abundance that a market was established at the gate of Samaria,* 
where, as the prophet had predicted, a seah of wheat was sold for a shekel, and two 
seahs of barley for the same. The officer who refused to believe this prediction was 
placed by the king to preserve order at the gate ; but so great was the press of the 
famishing multitude to obtain corn, that he was thrown down and trodden to death. 
Thus was accomplished the other prediction, that he should see the truth of the first 
prophecy without enjoying its benefits. 

We know not precisely how long after this the seven years of famine terminated. 
Of these years the hospitable Shunemite had been warned by Elisha, and had with- 
drawn to a neighboring country ; on which the state assumed the possession of her 
lands. After the famine was over, she returned, and came before the king to petition 
for the restoration of the property. At that time the servant of Elisha was engaged 
in giving the king an account of the various miracles wrought by his master, and 
when the woman appeared, he was relating how her son had been restored to life. 
The relater then said, " My lord, this is the woman, and this is her son whom Elisha 
restored to life." The king was struck by this coincidence, and proceeded to ques- 
tion her on the subject, and ended with directing that not only should the lands be 
restored to her, but the value of their produce during the years of her absence. This 
was a very becoming act, and, like several other recorded acts of Jehoram, worthy 
of commendation ; but it is not by particular acts, however laudable, that the sins of 
a criminal life can be covered: and the fulfilment of the doom pronounced upon the 
house of Ahab was now near at hand. 

Jehoram was desirous of pursuing his recent advantage over the Syrians to the 
extent of taking from them the city of Ramoth in Gilead, which still remained in 
their possession. Fortified by an alliance with his nephew Ahaziah, king of Judah, 
he therefore declared war against Hazael, whom a revolution, predicted by Elisha, 
had placed upon the throne of Damascene-Syria, in the room of Ben-hadad. Ramoth 
was invested by the two kings ; and before that place, where Ahab had received his 
death-wound, Jehoram was also wounded by an arrow— not mortally, but so seriously 
that he withdrew to Jezreel to be healed, leaving the conduct of the siege to Jehu, 
the son of Nimshi. The king of Judah also returned to Jerusalem, but afterward 
proceeded to Jezreel to visit his wounded relative. 

At this juncture Elisha sent one of the sons of the prophet to execute the com- 
mission, long since intrusted to Elijah, of anointing Jehu as king of Israel. He 
arrived at the time when the chief officers of the army besieging Ramoth were 
together. He called out Jehu, and anointed him in an inner chamber, delivering at 
the same time the announcement of his call to the throne of Israel, and to be Jeho- 
vah's avenger upon the house of Ahab. No sooner had he done this than he opened 

* It is still not unusual in the East for the wholesale market for country produce and cattle to be held 
(for a short time in the early morning) at the gates of towns. Manufactured goods are sold and fruits 
letailed in the bazars within the towns. 



HISTORY OF THE BIBLE. 363 

the door and fled. Jehu returned to his companions, as if nothing had happened. 
But they had noticed the prophetic garb of the person who had called him out, and 
it being the fashion of those days to speak contemptuously of the prophetic calling, 
they asked, "On what business came this mad fellow to thee?' 1 Jehu affected 
fome reluctance to tell them; but this made them the more urgent ; and when he 
made the fact known to them, it was so agreeable to their own wishes, that they 
instantly tendered him their homage, and proclaimed him king by sound of trumpet, 
and with cries of "Jehu is king!" At his desire, measures were taken to prevent 
this intelligence from spreading for the present ; in consequence of which, Ring 
Jelioram and King Ahaziah remained at Jezreel, quite unsuspicious of what had 
occurred. But one day the watchman announced the distant approach of a large 
party; and the king of Israel sent, successively, two messengers to ascertain whether 
it came with peaceable designs or not. But as they did not return, and the watch- 
man having in the meantime ascertained, from his manner of driving his chariot, that 
the principal person was Jehu, the two kings went forth themselves to meet him. 
They met in the fatal field of Naboth. " Is it peace, Jehu ?" the king inquired of 
fhe general ; who answered, " What peace as long as the idolatries of thy mother 
Jezebel and her sorceries are so many ?" On hearing which, Jehoram cried to the 
king of Judah, " There is treachery, Ahaziah !" and turned his chariot to escape. 
But Jehu drew his bow with all his force, and the arrow which he discharged smote 
the king between the shoulders, and went through his heart. Jehu directed the 
body to be taken from the chariot and left on that ground, reminding Bidkar, his cap- 
tain, to whom he gave this order, that they were together in attendance upon Ahab 
in that very place, when the prophet Elijah appeared and denounced that doom upon 
his house, and the bloody requital in that spot, which was now being accomplished. 

Ahaziah also attempted to escape; but Jehu directed some of his followers to pur- 
sue and smite him in his chariot. They did so, and wounded him : but he continued 
his flight till he reached Megiddo, where he died of his wounds. His body was 
removed to Jerusalem for sepulture.* 

Jehu entered Jezreel. The news of what had happened preceded him: and 
Jezebel tired her head and painted her eyes, and looked out of a window ; and this 
she did, we should imagine, not with any view of trying the power of her allure- 
ments upon Jehu— for she was by this time an aged woman — but for state, and to 
manifest to the last the pride and royalty of her spirit. As Jehu drew nigh, she 
called to him, " Had Zimri peace, who slew his master?" But this was theday of 
vengeance and of punishment, and not of relentings ; and Jehu looked up and cried, 
"Who is on my side, who ?" On which two or three eunuchs of the harem looked 
out to him. " Throw her down !" was the unflinching command of Jehu. So they 
threw her down, and some of her blood was sprinkled upon the Avail, and upon lire 
horses that trod upon her. After this, Jehu went into the palace, and ate and dranic; 
and he then said, " Go, look after this accursed woman, and bury her; for she was 
a king's daughter." But it was then found that all the body, except the scull, the feet, 
and fhe palms of her hands, had been devoured by such ravenous dogs as those by 
which eastern cities are still infested. " This," said Jehu, "is the word of Jehovah, 
which he spake by the mouth of Elijah the Tishbite, saying, In the district of 
Jezreel shall dogs eat the flesh of Jezebel ; and the carcass of Jezebel shall be as 
dung upon the face of the field in the district of Jezreel ; so that they shall not say, 
This is Jezebel." 

Ahab had left not fewer than seventy sons, and these were all in Samaria, f which 
was not only the metropolis but one of the strongest places in the kingdom ; and 
Jehu, reflecting, probably, on what happened after the death of Zimri. — when two 
kings reigned, one like himself, a military leader upheld by the arm, whom a 

* This is the account given j n the Book of Kings (2 Kings ix. 27-29) ; but another account (2 Thron. xxiL 
9) says he hid himself in Samaria, where he was discovered and put to death. From this difference it 
may seem that som<> circumstances are omitted, by which the two accounts might be reconciled. But as 
we do not know with certainty how to reconcile them, we have given one of the accounts only in the 
text, and have preferred that in Kings, solely because it is that which Josephus has followed. 

t From the expression that the) were " with the great men of the city, who brought them up," we infer 
that, as :s still usual in some easlcrn countries, the king lelieved himself from the charge oi their main- 
tenance, by consigning one young prince to this great peison, and another to another, to be maintained 
and educated as became their station. This charge is to be received as an honor and distinction, and is 
sometimes of ultimate benefit; but on account of the great expense and inconvenience, it is often 
received with dissatisfaction, and many would decline »t if they dared. 



364 AN ILLUSTRATED 

portion of the nation refused to acknowledge, and adhered to another. — appre 
hended that something similar might again occur. He therefore wrote to the chief 
persons of Samaria, and to those who had the charge of Ahab's children, to sound 
their intentions. He told them that they were in a well-fortified city, with troops, 
chariots, and arms; and that, being thus circumstanced, they had better set up one 
of Ahab's sons for king, and fight for him, letting the crown be the prize of the 
conqueror. And this, really, was the only course which men faithful and attached to 
the dynasty of Omri could have taken. This the chief persons and guardians of the 
princes in Samaria were not, — or not to the extent of risking the consequences of civil 
war, and of opposition to Jehu. In fact, they were intimidated by his promptitude 
in action, and at the manner in which the two kings and Jezebel had been disposed 
of; and there was something calculated to damp their spirits (if they had any) in a 
message winch showed that Jehu was prepared for the most resolute course they 
could take. They replied, "We are thy servants, ancf will do all that thou shalt bid 
us; we will not make any man king: do thou what is good in thine eyes." Jehu's 
reply was prompt and horribly decisive: " If ye be for me, and will hearken to my 
voice, take off the heads of your master's sens, and come to me to Jezreel by this 
time to-morrow." When this letter arrived, the seventy princes were instantly 
decapitated, and their heads sent in baskets to Jezreel. When Jehu heard of their 
arrival, he, according to a barbarous eastern custom not yet extinct, directed them to 
be piled up in two heaps at the entrance of the city-^ate until the morning. In the 
morning he went out to the assembled people, and with the evident design of point- 
ing out the extent to which the house of Ahab wanted any hearty adherents, even 
among those who might be supposed most attached to its interests, he said, " Ye are 
righteous. Behold, I conspired against my master, and slew him: but who hath 
slain all these? Now know, that nothing of the word of Jehovah, which he spoke 
concerning the house of Ahab, shall fall to the ground ; for Jehovah will do what 
he spoke by his servant Elijah." 

Jehu delayed not to go to Samaria, and in his way encountered some of the brothers 
of Ahaziah, the king of Judah, who, ignorant of the late occurrences, were on their 
way to visit the sons of Ahab. Regarding their connexion by blood and friendship 
with the house of Ahab, Jehu considered them included in his commission to exter- 
minate that house root and branch. He therefore commanded them to be arrested 
and slain. Their number was forty-two. 

In his further progress, Jehu met with Jonadab, the son of Rechab, a pastoral 
religionist held in high esteem by the people, and whose influence with them was 
very great. Jehu, with his usual tact, at once felt the advantage which the counte- 
nance of this person might be to his cause. He therefore accosted him: " Is thy 
heart as right with my heart, as my heart is with thine ?" Jonadab answered, " It 
is." — "If it be," said Jehu, "give to me thy hand." And he gave him his hand, 
and Jehu took him up into his chariot, saying, " Come and see my zeal for Jehovah !" 
They thus entered Samaria together, where Jehu completed the destruction of the 
house of Ahab by cutting off all its remaining members. 

In Samaria Ahab had erected a celebrated temple to the idol Baal. On entering 
the town Jehu declared an intention to aggrandize the worship of that god, and ren- 
der to him higher honors than he had yet received in Israel. He was therefore 
determined to celebrate a great feast in honor of Baal, to which he convoked all the 
priests, prophets, and votaries of that idol. The concourse was so great that the 
temple was filled from one end to another ; and while they were in the midst of their 
idolatrous worship, Jehu sent in a body of armed men who put them all to the sword. 
The idols, and the implements and ornaments of idol worship, were then over- 
thrown, broken, or reduced to ashes ; and the temple itself was demolished and 
turned into a common jakes. But the worship of Baal was far from being confined 
to Samaria, and Jehu sought for it in all quarters of the land, and rooted it out 
wherever it was found. His conduct in this matter was so well pleasing to God, that 
the throne of Israel was, by a special promise, assured to his posterity unto the 
fourth generation. 



HISTORY OF THE BTBtE. 



365 




Defile in Idumea (Mount Scir), in the road from Palestine to Egypt. 



366 AN ILLUSTRATED 

i 

CHAPTER XX. 
JUDAH, from b. c. 929 to b. c. 725. 

Jehoshaphat, the son of Asa, began to reign over Judah in the year 929 B.C., being 
the second year of Ahab in Israel. The alliance which he formed with Ahab has 
brought him forward, in the preceding chapter, sufficiently to intimate to the reader 
the excellent character which he bore. He indeed takes rank among the most faith- 
ful, and therefore most illustrious and wise of the Hebrew kings. Direct idolatry had 
been put down by his father, and the first acts of his own reign were to root out 
the remoter incentives thereto and instruments thereof. He destroyed the high 
places and the groves which his father had spared. Other kings before him had 
been satisfied with external operations; but to his enlightened mind it appeared that 
effects more deep and permanent might be secured by acting upon the inner sense of 
the people, by instructing them fully in the principles and distinguishing privileges 
of their theocratical system, and by rendering those principles operative, as the stand- 
ards of public and judicial action, throughout the land. The land had already been 
purged, as by fire, from the noxious weeds by which it had been overgrown ; and 
now the king made it his business to occupy the cleared soil with corn — the staff of 
life — and with fmits " pleasant to fhe eye, and good for food." 

To these ends the king sent out a number of " princes," whose rank and influence 
secured attention and respect to the priests and Levites who were with them to in- 
struct the people. They had with them copies of the law : and, in their several 
bands, visited all the towns of the country — thus bearing instruction to the very 
doors of a people who had become too indolent or too indifferent themselves to seek 
for it. So earnest was the king in this object, that he went himself throughout the 
land to see that his orders were duly executed. 

The attention of this able king was also directed to the reform of abuses in othei 
departments of the state, and to the cultivation of the financial and military resour- 
ces of his kingdom. The people, rendered happy by his cares, grew prosperous, and 
increased in numbers; in the same degree the real power of the government was 
strengthened, and was such as inspired the people with confidence, and their ene- 
mies with fear. Edom continued firm in its obedience, Philistia regularly remitted 
its presents and tribute-silver, and several of the Arabian tribes sought his favor, or 
acknowledged his power, by large yearly tributes of sheep and goats from their flocks. 
The men enrolled as fit to bear arms; and liable to be called into action, was not less 
than 1,160,000, which is not far short of the number in the united kingdom in the 
time of David. Of these a certain proportion were kept in service. The best of 
the troops were stationed at Jerusalem, and the remainder distributed into the for- 
tress and walled towns ; and a strong force was concentrated on the northern frontier, 
especially in those lands of Ephraim which Asa had taken from Baasha. New for- 
tresses were constructed in different parts of the country, and were well garrisoned 
and supplied with all the munitions of war. 

The capital error of this monarch, the alliance he contracted with Ahab in the 
thirteenth year of his reign, has already been noticed in the preceding chapter, as well 
as the part he took in the battle of Ramoth Gilead, in which Ahab was slain, but his 
own life was preserved, notwithstanding ihe very imminent danger into which he had 
fallen. On his return to Jerusalem after this escape, the Divme dissatisfaction at his 
conduct was announced to him by the prophet Jehu. 

After this he engaged himself in his former peaceful and honorable undertakings; 
and g^ve particular attention to the administration of justice in his dominions. He 
established a supreme tribunal (of appeal probably) at Jerusalem, and placed judges 
in all the principal cities of the country. This great improvement relieved the king 
from the fatigue and great attention which the exercise of the judicial functions of 
royalty had exacted from the earlier kings, while it secured to the suiters more prompt 
attention than they could by any other means receive. The king was very sensible 
of the importance of this step ; and, in his anxiety that it should work well, gave an 
admirable charge to the judges ; the force of which can only be well appreciated by 
those who perceive that the counteracting evils which he feared were precisely those 



HISTORY OF THE BIBLE. 367 

by which the administration of justice in the East is at this day corrupted and dis- 
graced. " Take heed what ye do : for ye judge not for man, but for Jehovah, who is 
with you in the judgment. "Whereforenow, let the fear of Jehovah be upon you; 
lake heed and act uprightly ; for with Jehovah our God there is no injustice, no re- 
spect of persons, no taking of bribes." This was addressed to the judges appointed 
to the cities. In the address to the judges of the supreme tribunal at Jerusalem, ii 
is not supposed, by any implication, that they could be partial or corrupt ; and they 
are only reminded of the duty of judging according to the Divine law, the causes 
that came before them. This tribunal was composed of the most distinguished men 
among the priests, the Levites, and the family chiefs. In matters pertaining to reli- 
gion, "this tribunal was presided over by the high-priest Amariah, but in civil matters, 
or those in which the crown was interested, by Zebadiah, " the ruler," or hereditary 
chief, of the tribe of Judah — an interesting indication that the forms of the patriar- 
chal were not, even yet, entirely lost in those of the regal government. 

About the same time the king made another tour through his dominions, from 
Beersheba in the south, to Mount Ephraim in the north, seeking to bring back the 
people more entirely " to Jehovah the God of their fathers." In the northern districts 
which had been recovered or taken from Israel, the high places of the Ephraimites 
were not taken away, because they had not as yet "prepared their hearts unto the 
God of their fathers," as had the Judahites, whose high places had been taken away 
at the beginning of this reign. 

The unfortunate expedition with Ahab against Ramoth Gilead being unsuccessful, 
tended much to lower Jehoshaphat in the estimation of the neighboring nations; and 
thus the alliance with the king of Israel brought its own punishment. The Ammon- 
ites and Moabites, who had been brought into a state of subjection by David, now 
began to conceive hopes of deliverance from the yoke under which they lay. It was 
their policy, however, not in the first instance to revolt from the kingdom to which 
they were immediately subject — that of Israel, but first to try their strength against 
the lesser kingdom of Judah. They therefore invaded that countr} from the south, 
by the way of Edom, supported by some Arabian hordes, which they had engaged in 
their cause, and who indeed are seldom loath to engage in any cause by which good 
prospects of spoil are offered. The expedition assumed the character of an Arabian 
invasion, and, as such, was so expeditious that the invaders had rounded the southern 
extremity of the Dead sea, and came to a halt in the famous valley of Engedi, before 
Jehoshaphat had the least intimation of their design. Taken thus by surprise, he 
was much alarmed in the first instance ; but by throwing himself unreservedly upon 
the protection and help of the Divine King, he ensured the safety of his kingdom, 
and took the most becoming step which it was possible that a king of the chosen 
nation could take. He proclaimed a general fast throughout Judah, and the people 
gathered together from all quarters to Jerusalem, and stood there in and around the 
temple, to cry to God for help. And he heard them : for the spirit of prophecy fell 
upon one of the Levites, named Jahaziel, and in the name of Jehovah he directed 
that they should march to meet the enemy, whose staiion he indicated, not to fight, 
but to witness their extirpation and to seize the spoil. As they went forth early in 
the morning toward the wilderness of Tekoah, Jehoshaphat exerted himself to keep 
up the confidence of the people in the sufficiency of the Divine protection ; and as 
they proceeded, he directed that the Levitical singers should march in front, and " in 
the beauty of holiness" (or in the same habits, and after the same manner as in the 
temple- service), should sing the praises of God, saying, "Praise Jehovah! for he is 
good ; for his mercy endureth for ever." Surely never, from the beginning of tin- 
world, was there such a march as this against an army of hostile invaders. The 
event was such as the prophet had foreshown. It seems that the children of Lot 
had quarrelled and fought with their Arabian allies; and when they had succeeded 
in destroying them, they turned their arms against each other, and fought with un- 
extinguishable fury until none remained alive on the battle-field. So that when the 
Hebrews arrived at the place which the prophet had indicated, many a beating heart 
among them was relieved, and all were inconceivably astonished, to see the wilder- 
ness covered with the bodies of the slain — not one had escaped. The Judahites were 
three days in collecting an immense spoil of precious metals and stones, and valuable 
arms and raiment; and in the end it was found that more was collected than could 
be taken away. On the fourth day they returned home to Jerusalem, before enterii g. 



368 AN ILLUSTRATED 

which they held a solemn thanksgiving in the valley of Shaveh, or the King's dale, 
hence called the valley of Berachah (blessing), and also the valley of Jehoshaphat. 
After this they entered the city in triumphal procession, with music and with singing. 
Tho neighboring nations rightly ascribed this signal deliverance to the God of the 
Hebrews; and were for some time inspired with a salutary fear of molesting a peo- 
ple so highly favored. 

The next undertaking of Jehoshaphat was an attempt to revive the ancient traihe 
of Solomon, by the Red sea, to the region of gold. For this purpose he built a navy 
at his port of Ezion-geber, at the head of the Elanitic gulf. But, in an evil day, he 
consented to allow Ahaziah, the king of Israel, to take part in the enterprise, in con- 
sequence of which, as a prophet forewarned him, his ships were wrecked soon after 
they left the port. Another expedition was proposed by the king of Israel: but Je- 
hoshaphat declined, and appears to have relinquished all further designs of this nature. 
Josephus informs us that the ships which had been built were too large and un- 
wieldy ; and we may infer that Jehoshaphat discovered that he could not accom- 
plish an enterprise of this nature in the want of such skilful shipwrights and able 
mariners as those with which the Phoenicians had constructed and manned the ships 
of Solomon. 

One of the last public acts of Jehoshaphat's reign was that of taking part with Je- 
horam, king of Israel, in an expedition against the Moabites, who had revolted after 
the death of Ahab. Jehoshaphat was probably the more induced to lend his as- 
sistance by the consideration of the recent invasion of his own dominions by the same 
people. The circumstances and result of this expedition have been related in the 
preceding chapter. The success which was granted to it is entirely ascribed to the 
Divine favor toward the king of Judah. 

Soon after this Jehoshaphat " slept with his fathers," after he had lived sixty years, 
and reigned twenty-five. 

His eldest son, Jehoram, ascended the throne of Judah in the year 904 B. C, in the 
thirty-second yea. - of his own age, and in the third year of the reign of his namesake 
and relative, Jehoram, the son of Ahab, in Israel. This, it will be remembered, was 
the prince who was married to Athaliah, the daughter of Ahab and Jezebel. The 
evil effects of this connexion began now very manifestly to appear, and preponder- 
ated over the good example which the reign of Jehoshaphat had offered. In fact, 
Athaliah proved her descent by rivalling her mother, Jezebel, in idolatry, in pride, 
and in the part she took in public affairs after the death of Jehoshaphat. And, to 
complete the resemblance, she appears to have rendered her husband, as the mere 
instrument of her will and purposes, quite as effectual as Jezebel rendered Ahab. 

It was undoubtedly through her influence that the first act of Jehoram's reign was 
to destroy his six brothers, whom Jehoshaphat had amply provided for, and stationed 
(as governors, probably) in as many fenced cities of Judah. With them perished 
several of the first persons in the state, who had enjoyed the confidence of the late 
king, and had been active in promoting his laudable designs. This evidence of her 
power redoubled the audacity of the proud queen ; and soon after, idolatry, which had 
^een banished from Judah during the two preceding reigns, was restored, by public 
authority, to honor ; and the sedulous endeavors made in the two former reigns tore- 
form the religion and morals of the people gave place to the efforts of new men to- 
corrupt and ruin all. High places, similar to those in Israel, again appeared upon tiie 
hills of Judah ; and the people were seduced and urged into idolatry and its concomi- 
tant abominations. 

For these things heavy calamities were denounced against Jehoram, early in his 
reign, by the prophet Elisha* in a letter: and thus did that great prophet take cogni- 
zance of the affairs of Judah also. The evils that he threatened followed soon. 

The king of Edom, who assisted the kings of Judah and Israel in the war against 
Moab, nad, according to Josephus, been slain by his revolted subjects, and the new 
sovereign desired to signalize his accession, and to propitiate his subjects, by freeing 
them from the tribute to which his father had submitted. This essay was not at first 
successful ; but although once defeated by Jehoram, who still had his father's army 
under his command, the Edomites succeeded in throwing the yoke of Judah from off 

* The Masorete text here reads Elijah (2 Chron. xxi. 12) instead of Elisha : for Elijah had been translated 
in the time of Jehoshaphat. 2 Kings in 11. 



HISTORY OF THE BIBLE. 309 

their necks, according to the prophecy of Isaac to the founder of that nation.* Em- 
boldened by this, the Philistines also rebelled, and, assisted by the Arabs who bor- 
dered on the Cushites, they invaded Judah, plundered and ravaged the whole country, 
and even Jerusalem and the royal palace. They led away into slavery all the women 
of the king's harem, except Athaliah, who was spared in anger, and made captive all 
the royal princes, except Ahaziah, otherwise called Jehoahaz, the youngest of them 
all. To consummate all, the king himself was smitten with an incurable disease in 
the bowels, from which he suffered for two years the most horrible torments, and at 
last, after a reign of eight years, died without being regretted. The voice of the 
people denied to his remains the honors of a royal burial, and a place in the sepulchie 
of the kings. 

Ahaziah, his youngest son, was twenty-two years old when he succeeded his father. 
He reigned only one year ; for following the evil counsels of his mother and the house 
of Ahab, he foolishly joined Jehoram of Israel in the war against Hazael king of 
Syria, the result of which, with his death, inflicted by Jehu, has been recorded in the 
preceding chapter. 

Not Jehu in Israel thirsted more after the blood of Ahab's house, than did Athaliah, 
in Judah, for the blood of her OAvn children. She had long been the virtual possessor 
of the supreme power in Judah; but now she disdained an authority so precarious 
and indirect, and would reign alone. A.s even the most wicked persons seldom shed 
blood from absolute wantonness of cruelty, it may be considered that her spirit may 
have been rendered unusually savage at this time by the sanguinary proceedings of 
Jehu in Israel against the house to which she herself belonged, and in which she had 
lost, at one fell swoop, a mother, a brother, and a son, with many other of her near 
relatives. It must also have appeared to her that the sort of authority she had hith- 
erto exercised, first as queen-consort and then as queen-mother, was now in very great 
danger; as it might be expected that whichever of her grandsons succeeded to the 
throne, he would prefer the counsels and guidance of his mother to her own. Here 
then were two powerful motives, — dread of losing her power, and jealousy of being 
superseded by another woman,— bringing her to the atrocious resolution of destroying 
all the children of her own son Ahaziah. She little considered that by this she was 
fulfilling a part of the mission against the house of Ahab which Jehu himself could 
not execute ; for through herself the taint of Ahab's blood had been given to the house 
of David. Her fell purpose was promptly executed. All her grandsons were slain 
in one day, with the exception of Joash, an infant, who was stolen away by his aunt 
Jehoshebad, the wife of the high-priest Jehoiada and daughter of the late king Aha- 
ziah, and hidden with his nurse in one of the chambers of the temple. Thus, in the 
providence of God, the royal line of the house of David was preserved from utter ex- 
tinction. No retreat could have been more secure than that which was chosen for the 
infant prince; for not only were the apartments of the temple under the sole direction 
of the priests, and to the innermost of which no others had access ; but Athaliah had 
put herself out of the way of obtaining information of the fact by her entire neglect 
of the temple and the institutions connected Avith it. And although she did not, in- 
deed could not, actually put down the temple-worship, her preference and favor was 
given to the temple of Baal, and his high-priest, Mattan, was upheld by her as of 
equal rank and importance with the high-priest of Jehovah. 

Now although the Judahites were but too prone to fall into idolatry, the good effects 
of the reforms of Asa and Jehoshaphat, and of the principles -which the latter had 
been so careful to inculcate, did not so soon evaporate as to dispose the people gener- 
ally to approve or concur in the rapid and decisive measures which Athaliah had taken 
in establishing the worship of Baal ; and when to this was added their natural ab- 
horrence of the barbarous massacre which rooted her throne in blood, and their dis- 
like, in common with all orientals, at the public rule of a woman, we have a sufficient 
explanation of the fact that the public feeling was not with queen Athaliah, and that, 
indeed, her rule was regarded with such disgust as disposed the people to hail with 
joy the advent of their hidden king. 

Joash remained six years concealed in the secret chambers of the temple, his ex- 
istence even, much more his presence there, being unknow r n and unsuspected by Atha- 
liah and others, as it was supposed he had perished in the slaughter of his lather's 

* To Esau Isaac said.— "Thou stialt serve thy brother; and it shall come to pass when *hou shait bsve 
the dominion, that thou shall break his yoke from off thy neck." Gen xxvii 40. 

24 



370 AN ILLUSTRATED 

sons. In the seventh year the high-priest Jehoiada judged that the fit time had ar- 
rived for the disclosure. He therefore made known the secret to some of the chiefs 
and military commanders on whom he could depend, and received from them the 
promise to concur in the bold act of proclaiming and crowning the rightful king. Jo- 
ash was now only seven years of age ; but good reason was seen to prefer the regency 
of such a man as Jehoiada to the reign of such a woman as Athaliah. The persons 
whom Jehoiada had admitted to his confidence went about the country gaining over 
the paternal chiefs, and inducing them, as well as the Levites not on duty, to repair 
to Jerusalem. When all the adherents thus acquired had come to the metropolis, the 
high-priest concerted with them the plan of operations. According to this it was de- 
termined that the partisans of the young prince should be divided into three bodies, 
one of which was to guard the prince in the temple, the second to keep all the ave- 
nues, and the third was placed at the gate leading to the royal palace. The people 
were to be admitted as usual to the outer courts. Then the armories of the temple 
were opened, and the spears, bucklers, and shields of King David were distributed to 
these parties, as well as to the Levites, who were to form an impenetrable barrier 
around the king during the ceremony. When all was disposed in this order, the high- 
priest appeared, leading by the hand the last scion of the royal house of David. He 
placed him by the pillar where the kings were usually stationed, and having anointed 
him with the sacred oil, he placed the crown upon his head, arrayed him in royal 
robes, and gave into his hands the book or the law, on which the usual oaths were 
administered to him. He was then seated on a throne which had been provided, in 
doing which he was hailed ? and recognised by the acclamations of " Long live the 
king." 

By this time Athaliah had observed some indications of an extraordinary movement 
in the temple ; and when these rejoicing clamors broke upon her ear, she hastened 
thither, and penetrated even to the court of the priests, where the sight met her view 
of the enthroned boy, crowned, and royally arrayed, while the hereditary chiefs, the 
military commanders and the Levites, stood at their several stations as in attendance 
on their king, — the latter, as was their wont in the temple, blowing their trumpets, 
and playing on their various instruments of music. No sooner did Athaliah behold 
this, than she rent her clothes, crying, " Treason ! treason !" Jehoiada fearing that 
the guards would kill her on the spot, and thus pollute the holy place with human 
blood, which was most abhorrent to God, directed them to take her outside the tem- 
ple courts, and there she was put to death. The king was then conducted with great 
pomp to the palace, escorted by all his guard, and there took possession of the throne 
of his fathers. 

Jehoiada, without any formal appointment, appears to have been recognised, with 
one consent, as the guardian of the king and regent of the kingdom. He availed 
himself of the favorable dispositions which now existed, to induce the people to re- 
new their ancient covenant with Jehovah. This precaution had become necessary 
from the long continuance of an idolatrous government. Aciuated by the impulse 
thus received and the enthusiasm thus excited, and led by the priests and Levites of 
Jehovah, the people proceeded once more to extirpate the idolatries of Baal. They 
hastened to his temple, where they slew the high-priest Mattan before the altars, 
and then pulled the whole fabric to the ground. And not only at Jerusalem, but 
everywhere throughout the land, the temples, altars, and monuments of Baal were 
utterly destroyed. 

Jehoiada, being now at the head of affairs, both religious and civil, applied him- 
self with great diligence in bringing into an orderly and efficient condition the 
administrations of both the court and temple, Those who had signalized their zeal 
in the restoration of the king, or were otherwise distinguished for their abilities, 
were appointed to high posts in the state, while the services of the temple were 
brought back to the models of David and Solomon. The glory of restoring the fabric 
of the temple he reserved for the king, who accordingly, in the twenty-third year 
of his reign, thoroughly repaired that famous structure, after it had been built nearly 
one hundred and sixty years; and made numerous vessels of srold and silver for the 
sacred services, and presented burnt-offerings continually during the lifetime of 
Jehoiada, who died at the great age of one hundred and thirty-seven years. He was 
honored with a sepulchre among the kings of the family of t)avid, "because he had 
done good in Israel." 



HISTORY OF THE BIBLE. 371 

We may estimate the merits of Jehoiada's administration from the evil conse- 
quences that followed his death. Jt then appeared that the good qualities which the 
king had seemed to manifest were the effects rather of the right counsels under 
which he had acted, than of any solid principles of good. As we have before seen 
stronger and older men than Joash yielding to the witcheries of idolatry, which seem 
so strange to us, we are the less surprised at the fall of this king. It now appeared 
what deep root idolatry had taken in the land during the years of its predominance 
under Jehoram, Ahaziah, and Athaliah: and the men of station who had imbibed or 
had been brought up in its principles, now reared themselves on high, as soon as the 
repressive power of God's high-priest was withdraAvn. They repaired to the royal 
court, and by their attentions and flatteries so won upon the king that he was at 
length induced to give first his tolerance, and then his sanction, to the rank idolatries 
by which the two kingdoms had often been brought very low. Against this, Zecha- 
riah, the son of the late high-priest and a near relation to the king, raised his voice, 
and predicted the national calamities which would too surely follow ; on which the 
people rose upon him, and, having received a consenting intimation from the king, 
stoned him to death in the very court of the temple. Thus did Joash repay the deep 
obligations, for his life and throne, which he owed to the house of Jehoiada. " The 
Lord look upon it and require it !"* was the prayer of the dying martyr. And He 
did require it. That very year, Hazael of Syria, who was then in possession of 
Gilead, advanced against Jerusalem, and, although his force w r as but small, defeated 
a large army which opposed him, and entered the city, from which he returned with 
abundant plunder to his own country. The chiefs who had seduced Joash w T ere 
slain in the battle ; and the king himself, who had been grievously wounded, was 
soon after murdered by his own servants, and the public voice refused the honors of 
a royal burial to his remains. He reigned forty years. 

Joash was succeeded on the throne by his son Amaziah, then twenty-five years of 
age. The first act of his reign was to punish the murderers of his father: but it is 
mentioned that he respected the law of Moses by not including their children in their 
doom ; and this seems to show that a contrary practice had previously prevailed. 

About the twelfth year of his reign, Amaziah took measures for reducing to their 
former subjection the Edomites, who had revolted in the time of Jehoram. Not 
satisfied with the strength he could raise in his own kingdom, the king of Judah 
hired a hundred thousand auxiliaries out of Israel for a hundred talents of silver. 
But these were tainted with idolatry: on which account a prophet was commissioned 
to exhort Amaziah to forego their assistance, and dismiss them. By a memorable 
act of faith, the king at once yielded to this hard demand, and sent home the Israel- 
ites, for whose services he had already paid. He then gained a decisive victory over 
the Edomites in the Salt valley, at the southern extremity of the Pead sea. Ten 
thousand of the Edomites fell; and ten thousand more were cast down from the 
cliffs of their native mountains, and dashed in pieces. f 

This victory was the ruin of Amaziah, w T hose conduct had been hitherto praise- 
worthy. The idols of Edom, which he brought home among the spoil, proved a 
snare to him ; and, in the end, he fell to the worship of "the gods who could not 
deliver their own people :" for which he was, without effect, upbraided by a prophet, 
and threatened with destructions from God. 

The Israelites whom the king of Judah had dismissed from his army were filled 
with resentment at the indignity cast upon them, and probably disappointed in their 
hope of a share in the spoils of Edom. To testify their resentment, and to obtain 
compensation, they smote and plundered several of the towns of Judah, on their 
homeward march, and destroyed many of the inhabitants. It was probably on this 
account that Amaziah, elated by his victory over the Edomites, determined to make 
war upon Israel. It is singular that, instead of commencing, as usual, by some 
aggressive movement or overt act of warfare, Amaziah sent a formal challenge to 
the king of Israel, inviting a pitched battle, in the phrase, " Come, and let us look 
one another in the face." The truly oriental answer of Joash seemed designed to 
dissuade him from this undertaking, but was conceived in terms not well calculated 

* May not one of the essentiial differences of the Jewish and Christian dispensations be illustrated by 
the last words of two men respectively eminent in each, and dying under very similar chcumstances ! 
'Lord, lay not this sin to their charge !" was the last cry of the dv.ng Stephen. 

+ This was p obably at or in the neighborhood of Petra, of Mount Seir, of which see our engraving, p.?:. 



372 AN ILLUSTRATED 

lo accomplish the object: " A thistle that was in Lebanon, sent to the cedar of 
Lebanon, saying, ' Give thy daughter to my son to wife:' and a wild beast of Leba- 
non passed by and trod down the thistle. Thou sayest, ' Lo ! I have smitten the 
Edomitcs,' and thy heart is lifted up. Abide now at home: why shouldst thou 
meddle to thy hurt, so that thou shouldst fall, and Judah with thee ?" 

But Amaziah was not to be thus deterred. The two kings met in battle. Ama- 
ziah was defeated and taken prisoner, and his army routed at Beth-shemesh. Joash 
then pursued his triumphant march 10 Jerusalem, which he plundered, and spared 
not to lay his hands upon the sacred things of the temple. He also broke down four 
hundred cubits of the city wall. He however restored Amaziah to his throne, but 
took hostages with him on his return to Samaria. 

The life of Amaziah ended in a conspiracy, which may have been induced by the 
disgrace which he had brought upon the nation. This conspiracy was discovered by 
him, and he hastened to the fortified town of Lachish. But he was pursued and 
slain by the conspirators, who brought back his body " upon horses to Jerusalem," 
where a place in the sepulchres of his fathers was not denied him. He reigned 
twenty-nine years. — B. C. 809. 

Uzziah, otherwise called Azariah, was only five years old when his father was 
slain. The Judahites were in no haste to tender their allegiance to an infant. They 
waited until he was sixteen years of age, and he was then formally called to the 
throne.* Much favorable influence upon the character of Uzziah is attributed to the 
early instruction and subsequent influence of the wise and holy Zechariah.f His 
adhesion to the principles of the theocracy secured him prosperity and honor. He 
paid equal attention to the arts of peace and of war; and he throve in all the under- 
takings, whether of war or peace, to which he put his hand. In the arts which 
belong to both, he encouraged and promoted various improvements ; and it may be 
pardoned in an oriental king, if, in his improvements and undertakings, his own 
interest and glory was the inciting motive. It is rare, and in fact difficult, for an 
oriental monarch (considering the institutions by which he is surrounded, and the 
ideas which press upon him) to contemplate the interests of his people otherwise 
than as a contingent effect of undertakings in which his own interests and glory are 
the primary motives. So Uzziah performed the good deed of building towers and 
digging wells in the desert; but the reason immediately follows: "For he had 
many cattle both in the valleys and in the plains." He also "loved husbandry," and 
planted vineyards ; and, accordingly, "'he had ground-tillers and vine-dressers:}: in the 
mountains and in Carmel." These were laudable things; for the people could not 
but be benefited by them, even though their benefit were less the immediate inten- 
tion than the indirect effect. 

The same may even less doubtfully be said of this king's military organizations and 
improvements. New fortifications were built and the old repaired. At Jerusalem 
not only were the injuries which the walls had sustained repaired, but the gates and 
angles were strengthened with towers; and on these were mounted engines invented 
by skilful men, and made under the king's encouragement and direction, for the pur- 
pose of discharging arrows and great stones. It may be doubtful whether these 
engines were invented by Hebrew engineers, or successfully copied by them from 
foreigners. We have certainly no opinion that the Hebrews had much genius for 
mechanical invention ; but we are bound to say the antiquities of Egypt, in the nu- 
merous warlike scenes which they represent, do not, as far as we know, contain any 
examples of projectile engines : and it must be admitted that in the art of war many 
ingenious devices originate with nations not otherwise distinguished for their inven- 
tive faculties. 

Uzziah provided ample stores of weapons and armor — spears, shields, helmets, 
breastplates, bows, and stone-slings — for the numerous body which he enrolled as 
rtady to be called into action, and which consisted of not less than 307,500 men un- 

* " This naturally accounts for the length of the interregnum. (2 Kings xv. 1, 2; 2 Chron. xxvi 1.) 
Amaziah was slain fifteen years current, after the death of .lenoash, king of Israel (2 Kings xiv. 17), oj 
fourteen years complete from the accession of Jeroboam II.. his son : and Azariah, or Uzziah, did not begin 
to reign till the twenty-fifth of Jeroboam (according to the foregoing correction, instead of the twenty- 
seventh year, 2 Kings xv. i.), which gives the length of the imerregnum eleven years complete." — Hales. 

t No one will, of course, confound this person with the prophet of the same name, who lived long after 
Tt is not, in fact, known who he was. Some conjecture that he was the son of the Zechariah who was 
slain in the time of Joash. Cut we know of no other foundation for this but the name. The distance of 
time does not favor the conjecture which identifies him with the Zechariah of Isaiah viii. 2. 

t See page 345. 



HISTORY OF THE BIBLE 



373 




(} er 2,600 paternal chiefs. This form- 
ed a sort of militia, divided into bands, 
liable to be called into actual service 
by rotation, according to the number 
required. 

With this force, and under these 
arrangements, Uzziah was enabled to 
establish and extend his power. He 
recovered possession of the port of 
Elalh on the Red sea; he got posses- 
sion of the principal Philistine towns, 
Gath, Jabneh, and Ashdod. The Arab 
hordes on the borders were subdued ; 
and the Ammonites were reduced to 
tribute. 

Elated by all this prosperity, the 
king of Judah saw not why he should 
be precluded from a distinction which 
other monarchs enjoyed, and which 
his neighbor of Israel probably exer- 
cised—that of officiating on particular 
occasions at the incense-altar, as high- 
priest. He made the attempt. He 
went into the holy place, which none 
but the priests might lawfully enter, 
to offer incense on the altar there ; but 
was followed by the high-priest, Aza- 
riah, and by eighty other priests, who 
opposed his design, and warned him 
of his trespass. The king, made 
wrathful by this opposition, seized 
the censer to offer incense ; bm In that 
moment he was smitten with leprosy, 
the marks of which appeared visibly 
nn his forehead. On perceiving this, 
the priests thrust him forth as a pol- 



,//' 



374 AN ILLUSTRATED 

lution ; nay, confounded and conscience-smitten, he hastened to leave the place.* 
From that day he was obliged to live apart as a leper, and his son Jotham administered 
the affairs of the government in his father's name. The year in which this happeneu 
is not well determined ; but the whole duration of his reign was fifty-two years. This 
is the longest reign of any king of Judah, with the sole exception of Manasseh. Isaiah 
received his appointment to the prophetic office in the year that King Uzziah died 
(B.C. 757) ; and Amos, Hoshea, and probably Joel, began to prophecy in his reign. 

The death of Uzziah left the kingdom under the same actual ruler, but exchanged 
his regency for the sovereignty. Jotham was twenty-five years old when he began 
lo reign. He was a good and prosperous prince, and during the sixteen years of his 
separate reign continued the improvements and plans of his father. He built seve- 
ral fortresses, and confirmed the subjection of the Ammonites to his sceptre. It was 
in this reignf that the city of Rome was founded, with the destinies of which the 
Hebrews were in the end to be so intimately connected. Jotham died in the year 
B. C. 741. 

Ahaz succeeded Jotham when he was twenty years of age. He proved the most 
corrupt monarch that the house of David had as yet produced. He respected neither 
Jehovah, the law, nor the prophets ; he broke through all the salutary restraints 
which law and usage imposed upon the Hebrew kings, and regarded nothing but his 
own depraved inclinations. He introduced the Syrian idolatry into Jerusalem, erect- 
ed altars to the Syrian gods, altered the temple in many respects, according to the 
Syrian model, and finally caused it to be entirely shut up. For these things, adver- 
sities and punishments came soon upon him. 

Pe1-:ah king of Israel, and Rezin king of Syria, had formed an alliance against Ju- 
dah in the last year of Jotham, which began to take effect as soon as Ahaz had 
evinced the un worthiness of his character. The object of this alliance appears to 
have been no less than to dethrone the house of David, and to make "the son of 
Tabeal" king in the room of Ahaz.t 

In this war Elath was taken from Judah by the king of Syria, who restored it to 
the Edomites. He also defeated Ahaz in battle and carried away large numbers of 
his subjects as captives to Damascus. Pekah on his part was equally successful. He 
slew in one day 120,000 men of Judah, and carried away captives not fewer than 
200,000 women and children, together with much spoil, to Samaria. But on his 
arrival there he was met by the prophet Obed, and by some of the chiefs of Ephraim. 
The former awakened the king's apprehensions for the consequences of the Divine 
anger on account of the evil already committed against the house of Judah, and ex- 
horted him not. to add to this evil and to their danger, by reducing the women and 
children of that kindred state to bondage. The prophet was vigorously seconded by 
the chiefs, who positively declared to the troops, " Ye shall not bring in hither these 
captives to increase our guilt before Jehovah. Intend ye to add to our sin and to our 
trespass? for our trespass is great, and fierce is the wrath of Jehovah against Israel." 
On hearing this the warriors abandoned their captives, and left them in the hands of 
the chiefs, who, with the concurrence and help of the people, " took the captives, and 
from the spoil clothed all that were naked among them, and arrayed and shod them, and 
gave them to eat and drink, and anointed them, and carried all the feeble of them upon 
asses, and brought them to Jericho, the city of palm-trees, to their brethren." This 
beautiful incident comes over our sense as might some strain of soft and happy music 
rmid the bray of trumpets and the the alarms of war. It also proves that, even in 
the worst of times, a righteous few were found, even in Israel, who honored the God 
of their fathers and stood in dread of his judgments. 

The narrative in Isaiah records an unsuccessful attempt of the confederates against 
Jerusalem, the proper place of which in the history is not easily found, but which 
may appear to have been posterior to the occurrences which have been related. At 
the same time, the Edomites and Philistines invaded the south of Judah, and took 
possession of several cities of the low country, with their villages, and occupied 

* To this prodigy Josephus adds an earthquake, which, he says, shook the earth with such violence that 
the roof of the temple was rent ; and one half of a mountair on the west of Jerusalem fell, or rather 
slipped, into the valley below, covering the royal gardens. 

t B.C. 718, or according to others, 750 or 752, all which dates fell in this reign. 

t Isa. vii. 5, f>. Of this " son of Tabeal" nothing is known although much has been conjectured. Some 
make it to be Pckah himself, but the interpretation on which it is founded is not very sound, although the 
thing itself might not be unlikely. 



HISTORY OF THE BIBLE. 375 

them. Thus harassed on every hand, the besotted king rejected a token of deliver- 
ance which Isaiah was commissioned to offer him from God, under the pretext that 
he " would not tempt Jehovah," but in reality, because he had already chosen another 
alternative. This was to induce Tiglath-Pileser, the king of Assyria, to make a di- 
version in his favor by invading the kingdoms of Syria and Israel. 

Pul, the father of this king, was the first Assyrian monarch who took part in the 
affairs of the West. By invading Israel, he had made known the power of that mon- 
archy to Syria and Palestine. Tiglath-Pileser, for his own objects, lent a willing 
ear to the suit of Ahaz, who professed himself his vassal, and sent him a subsidy 
of all the sacred and royal treasures. He marched an army westward, defeated and 
slew Rezin the king of Syria, took Damascus, and sent the inhabitants away into 
Assyria — thus putting an end to that monarchy of Damascene-Syiia, which has so 
often come under our notice. At the same time he carried away the tribes beyond 
Jordan — Reuben, Gad, and half Manasseh— captives to Media, where they were 
planted in Halah, Habor, and on the River Gozan ; and to them he added the other 
half of the tribe of Manasseh which was seated in Galilee. 

Syria, with the countries of Gilead and Bashan, were thus annexed to the dominions 
of the Assyrian king, who remained some time at Damascus, settling his conquests. 
Ahaz had small cause to rejoice in this alteration, for although he was delivered from 
his immediate fears, the formidable Assyrian had now become his near neighbor, and 
was not likely to treat him with much consideration ; and in fact the result was that 
"he distressed Ahaz, and strengthened him not." The king of Judah, however, 
found it prudent to visit Tiglath-Pileser at Damascus, to congratulate him on his vic- 
tories, and to tender his homage. This visit only taught him new fashions of idolatry 
and sin ; which on his return home he continued to practise apparently until his death, 
which took place in B.C. 725, after a disgraceful reign of sixteen years. He was 
allowed a grave in Jerusalem ; but no place in the sepulchre of the kings was grant- 
ed to him. 



CHAPTER XXI. 
ISRAEL, from b. c. 895, to b. c. 719. 

Jehu, having executed his avenging mission upon the house of Ahab, and over- 
thrown the idolatries of Baal, ascended the throne of Israel in the year B. C. S95. 

There was a point beyond which Jehu was not prepared to go in his boasted zeal 
for Jehovah. He was ready to punish and discountenance all foreign worship ; but it 
was no part of his policy to heal the schism between Judah and Israel, by abolishing 
the separate and highly irregular establishment, for the worship of Jehovah, before 
the symbolic golden calves, which Jeroboam had established, and which all his suc- 
cessors had maintained. The vital root therefore remained in the ground, although 
the branches had been lopped off. It also appeared, ere long, that the foreign idola- 
tries of Ahab and Jezebel had acquired too much prevalence to be entirely extirpated 
by any coercive reformation. As soon as the heat of that reformation had cooled, such 
idolatries again gradually stole into use, although no longer with the sanction or fa- 
vor of the government. 

For these things the kingdom of Israel was in the latter days of Jehu allowed to 
be shorn of the provinces beyond Jordan. That fair country "was ravaged, and its 
fortresses seized by Hazael, king of Syria, who, without any recorded opposition from 
the king of Israel, appears to have annexed it to his own dominions. 

Jehu died in B. C. 867, after a reign of twenty-eight years. 

He was succeeded by his son Jehoahaz, who reigned seventeen inglorious years. He 
followed the latter course of his father, and the people followed their own course. The 
same kind of punishment was therefore continued. The Syrians were still permitted 
to prevail over Israel, until, at length, Jehoahaz had only "left, of all his forces, ten 
chariots, fifty horsemen, and ten thousand infantry ; for " the king of Syria had de- 
stroyed the rest, and trampled on them like dust."" By these calamities the king was 
at last awakened to a sense of his position and his danger: he made supplication tc 



376 AN ILLUSTRATED 

Jehovah with tears; and ttierefore his latter days were favored with peace. He died 
in 850 B. C. 

Joash, his son, began torei<m in the thirty-seventh year of his namesake, Joash king 
of Judah. Josephus gives this king a good character, which the sacred historian does 
not confirm. From looking at the few incidents of his life which it has been deemed 
worth while to preserve, Ave may reconcile these statements by discovering that he 
was in his private character a well-disposed, although weak man ; while as a king 
he made no efforts to discourage idolatry or heal the schism which the establishment 
of the golden calves had produced. In his days Elisha the prophet fell sick of that 
illness of which he died. When the king heard of his danger, he went to visit his 
dying bed, and wept over him, crying, " my father ! my father! — the chariot of Is- 
rael, and the horsemen thereof!" As the idolatrous generation was now becoming 
extinct, and the good dispositions of Joash himself were recognised, the dying prophet 
was enabled to assure him, by a significant symbol, of three victories over the Syrians. 
Accordingly, Joash was enabled to keep them in check, and in the end to gain the as- 
cendency over them, so as to recover from Ben-hadad the possessions of which his 
own father had been deprived by the father of that Syrian king. 

Joash reigned seventeen years. 

In the year 234 B. C, Jeroboam II. succeeded his father, whom he appears to have 
much resembled in character and proceedings. He began badly ; and Josephus says 
that he engaged in various absurd foreign undertakings which proved very injurious 
to the nation. He was probably improved by ripening years; for the prophet Jonah 
was commissioned to promise him the complete recovery of the former dominions of 
the state. A great victory over the Syrians accordingly restored to him all the ancient 
divisions of Israel, from Hamath to the borders of the Dead sea. His signal success 
over Amaziah the king of Judah has been recorded in the preceding chapter. Upon 
the whole, the reign of Jeroboam II. may be regarded as a brilliant one, considering 
the evil days on which the history has now fallen. In fact, it would not be easy to 
point to any king of the separate kingdom of Israel whose reign was more prosperous. 

The prophet Jonah, named in the preceding paragraph, is the same whose reluctant 
mission to Nineveh, the capital of the Assyrian empire, is related in the book which 
bears his name. " The king of Nineveh," whose humiliation with that of his people 
averted the doom impending over " that exceeding great city," is supposed to have 
been the predecessor of Pul, whom the history will speedily bring before us. Jonah's 
remarkable mission appears to have taken place about the year S00 B. C, at the latter 
end of the reign of Jeroboam, who died in 793 B. C, afier a reign of forty-one years. 

There was a delay in calling his son Zechariah to the throne. Jeroboam II. began 
to reign in the fifteenth year of Amaziah king of Judah, and reigned forty-one years 
(2 Kings xiv. 43) ; he died, therefore, in the sixteenth year of Uzziah king of Judah ; 
but his son Zechariah did not succeed him until the thirty-eighth of Uzziah (2 Kings 
xv. 8), which produces an interregnum of not less than twenty-two years. During 
this period great internal commotions prevailed, which more than compensated the 
absence of foreign war. Kings were suddenly raised to the throne, and as suddenly 
removed, agreeably to the representation which the prophet Hoshea gives of the state 
of the kingdom. The same representation also proves that at this period very gross 
corruptions of religion and of morals prevailed. Even the ultimate call of Zechariah 
to the throne had scarcely any effect in allaying these disturbances, and he was him- 
self slain by Shallum in the sixth month of his reign. He was the last king of the 
house of Jehu : and thus was fulfilled the prediction that the family of Jehu should 
only retain the throne to the fourth generation. 

Shallum, whose deed in slaying Zechariah was performed with the sanction and in 
the presence of the people, ascended the vacant throne in the year 771 B. C. But on 
receiving intelligence of this event, Menahem, the general of the army, marched 
against the new king, and having defeated and slain him in battle, after a reign of but 
thirty days, mounted the throne himself: and through his influence with the army, 
he was enabled not only to retain his post, but to subdue the disturbances by which 
the country had of late years been distracted. In doing this he proceeded with a de- 
gree of barbarity which would have been scarcely excusable in even a foreign con- 
queror (Joseph. Antiq. ix. 11, sec. 1). 

It was in the time of Menahem that the Assyrians under Pul made their first ap- 
pearance in Syria. Their formidable force precluded even the show of opposition from 



HISTORY OF THE BIBLE. 37T 

the king of Israel, who deemed it the wiser course to purchase peace from the As- 
syrian king at the price of a thousand talents of silver.* This sum he raised by the 
unpopular measure of a poll tax of fifty shekels each upon sixty thousand of his 
wealthiest subjects. This is the first instance in either kingdom of money raised by 
taxation for a public object. In the kingdom of Judah such exigencies were met from 
the treasury of the temple, or of the crown; and probably there were, in ordinary 
times, analogous resources in Israel, but which we may readily conclude to have been 
exhausted in the recent troubles and confusions in that kingdom. Professor Jahn con- 
siders that the government of Israel had by this time become wholly military, in 
which conclusion we are disposed to acquiesce, although from other intimations than 
these to which he adverls. 

After a reign of ten years Menahem died in 760 B. C, and was succeeded by hia 
son Pekahiah, who, after a short and undistinguished reign of two years, was slain 
by Pekah, the commander of the forces, who placed himseif on the throne. 

The alliance of Pekah with Rezin the king of Syria, against the house of David, 
has been recorded in the preceding chapter, as well as the consequences which resulted 
from the resort of Ahaz king of Judah to the protection of Tiglath-pileser, the new 
king of Assyria, who overran Gilead and Galilee, and removed the inhabitants to As- 
syria and Media. After a reign of twenty years, Pekah received from Hoshea the 
same doom which he had himself inflicted" upon his predecessor. This was in 738 
B. C, being in the third year of the reign of Ahaz in Judah. 

It appears that although Hoshea is counted as the next king, he was not immedi- 
ately able to establish himself on the throne, but that an interregnum, or period of 
anarchy, of ten years' duration, followed the murder of Pekah. f Thus, although the 
kingdom of Israel was now enclosed within very narrow boundaries, and surrounded 
on the north and east by the powerful Assyrians, it could not remain quiet, but was 
continually exhausting its strength in domestic conspiracies and broils. 

From this struggle the regicide Hoshea emerged as king. He proved a better ruler 
than most of his predecessors. He allowed the king of Judah (Hezekiah) to send 
messengers through the country inviting the people to a great passover which he in- 
tended to celebrate at Jerusalem, nor did he throw any obstacles in the way of the 
persons disposed to accept the invitation. He had a spirit which might have enabled 
him to advance the p*ower and interests of the country under ordinary circumstances; 
but now, doomed of God, the kingdom was too much weakened to make the least ef- 
fort against the Assyrian power. When therefore Shalmaneser, the new Assyiian 
king, invaded the country, he bowed his neck to receive the yoke of a tributary. This 
yoke, however, he found so galling that ere long he took measures for shaking it oft. 
He made a treaty with " So," or Sabaco| king of Egypt, and on the strength of it ven- 
tured to seize and imprison the Assyrian officer appointed to collect the tribute. Upon 
this, Shalmaneser laid siege to Samaria, and after three years gained possession of 
that city and destroyed it. During all this time the king of Egypt made no attempt 
to come to the assistance of Israel, as Isaiah had from the beginning predicted, in lan- 
guage of strong reprehension against this alliance (Isaiah xxx. 1-7). The tall of Sa- 
maria consummated the conquest of the country by the Assyrians. Hoshea was him- 
self amonff the captives, and was sent in chains to Nineveh ; but what aftenvard be- 
came of him is not known. Considerable numbers of the principal Israelites, during 
the war, and at its disastrous conclusion, fled the country, some to Egypt, but more 
into Judea, where they settled down as subjects of Hezekiah, whose kingdom must 
have been considerably strengthened by this means. 

According to a piece of oriental policy of which modern examples have been 
offered, Shalmaneser removed from the land the principal inhabitants, the soldiers, 
and the artisans to Halab, to the river Habor (Chebar in Ezekiel), to Gozan, and to 

* Almost one million eight hundred thousand dollars, by the present value of this quantity of silver 
t "Pekah, king of Israel, began to reign in the fifty-second year of Uzziah (2 Kings xv. 27 : 2 (Jhron- 
xxvi. 3) ; and in the twentieth year of his reign was slain by Hoshea (xv. 30) in the third y6ar of the reign 
of Ahaz king of Judah (2 Kings xvi. 1) ; but Hoshea did not begin to reign until the twelfth year of Ahaz 
ixvii. 1), or the thirteenth current (2 Kings xvi. 10) : consequently the second interregnum in Israel lasted 
13— 3 =10 years."— Hales. 

t This So, or Sabaco of profane authors,— Sabakoph on the monuments,— was an Ethiopian who ruled in 
Egypt, and whose right to the crown of which may have been (in part, at least) derived trom marriage, al- 
though Herodotus represents hirn solely as an intrusive conquered. His name occurs at Abydus ; and the 
respect paid to his monuments bv his successors may be considered to imply that his reign was not a wrong- 
vul usurpation. 



378 AN ILLUSTRATED 

the cities of the Medes. On the other hand, colonists were brought from Babylon, 
Cuthah, Ava, Hamath, and Sepharvaim, and seated in Samaria. It appears also" thru 
other colonists were afterward sent into the country by Esarhaddon. These people 
mingled with the Israelites, who still abode in the land, and were all comprehended 
under the general name of Samaritans, which was derived from the city of Samaria. 
At first all of them were worshippers of idols ; but as wild beasts increased in their 
depopulated country, they were much disturbed by lions. According to the notbns 
respecting national and local gods which then prevailed in the world, it is not strange 
(hat they attributed this calamity to the anger of the god of the country on account 
of their neglect of his worship. Accordingly, an Tsraelitish priest was recalled from 
exile, in order to instruct these idolaters in the worship of Jehovah as a national 
Deity. He settled at Bethel, where one of the golden calves had formerly stood ; and 
afterward the Samaritans united the worship of Jehovah with the worship of their 
own gods. 

We will follow the expatriated Israelites into the places of their captivity ; but, 
first, it is necessary that our attention should be turned to the affairs of Judah, which 
the mercy and long-suffering of God still continue to spare. 

JUDAH, from b. c. 725, to b. c. 586. 

Hezekiah was twenty-five years of age when he succeeded his father, Ahaz, in trie 
Kingdom of Judah. He was a most pious prince, and thoroughly imbued with the 
principles of the theocracy. He testified the most lively zeal for the service and 
honor of Jehovah ; while, as a king, he was disposed to manifest the most unre- 
served reliance on him, and subservience to him, as Sovereign Lord of the Hebrew 
people. He therefore won the high eulogium that " there was none like him among 
all the kings of Judah after him, nor any that were before him."* 

* 2 Kings xviii. 1-5. Such, however, must be understood as popular forms of describing superior charac 
ter ; for the same is said, in the same terms, of his own great grandson, Josiah. 

t The Sepulchre of the Kings. — It would be rather difficult to prove that the ancient sepulchre which 
now bears this name is really that to which there are such frequent allusions in the history of the king- 
dom of Judah. But it would be equally difficult to disprove it. The situation is not unsuitable, nor the 
internal arrangements unbecoming such a distinction. And if any difficulty were to be started with refer- 
ence to the architectural character of the sculptured exterior, it might very easily be answered that this was 
added at a period long subsequent to the original construction of the tomb. It might also be added, that 
if this be not the Sepulchre of the Kings, no other sepulchre now existing near Jerusalem is entitled to 
compete that distinction with it. Upon the whole, this is a matter on which one would not like to give a 
decided opinion ; but apart from this matter, the sepulchre in question is of great interest from the very 
complete example which it offers of the ancient sepulchres. 

The Sepulchre of the Kings, so called, is situated nearly a mile to the north of the northwestern gate 
(Damascus-gate) of the present city, but appears to have been only just outside the northwestern angle 
ef the ancient wall. 

These splendid remains differ from most other rock-carved sepulchres in not being cut in the side of a 
hill, but beneath a level spot of ground approached by a narrow path, which leads to a square enclosure, 
hewn out of the limestone stratum, of about fifteen or twenty feet deep. A wall of the natural rock 
separates this from an inner square court, which opens into it by a round arch. On the southern side of 
this court (which is covered with rubbish and brambles) is a very handsome square portico, with a beauti- 
fully-carved architrave — forming probably the most complete specimen of Hebrew sculpture that now 
exists. The frieze is adorned with a regulus, trigliphs, vine-leaves, and other floral embellishments, while 
the centre is charged with an immense cluster of grapes. A pilaster at either end still remains, and in all 
probability there were anciently two columns in the centre, now destroyed. The face of the rock within 
the portico is smooth, and presents no appearance of openings, but a low doorway on the left hand leads 
into a large square antechamber, hewn out of the solid roc?. There are no niches, or places for sarco- 
phagi in this apartment, but a series of small chambers branch off on each of its three sides. These are, 
for the most part, oblong crypto, with ledges on either side for holding the bodies or coffins. 

The doors of those chambers have attracted much and deserved attention ; they are made of single 
stones or slabs, seven inches thick, sculptured in panels, so as exactly to resemble doors made by a carpen- 
ter at the present day, the whole being completely smoothed and polished, and of the most accurate propor- 
tions. These doors turned on pivots, of the same stone, which were inserted in sockets above and below- 

There are no troughs or soroi in any of the chambers, but simply ledges on the sides, for bodies or coflins. 

A low door and a flight of steps lead down into another suite of chambers, of similar form and construe, 
.ion. Tn these are found some fine sarcophagi of unsurpassed elegance in form and ornament. Each of 
them consists of two half cylinders of white marble, excavated within, and which, when placed together, 
resemble the shaft of a beautiful pillar. The bottom part is comparatively plain; but the lid, or upper 
part, is covered with the most elaborately carved foliage in \asso relievo, traced in vines, roses, and lily, 
work. The groove, or cavity, for the body, which is principally hollowed Out from the bottom part, is 
about two feet broad, and a foot deep— a sufficiently large space to contain the body of an ordinary-sized 
person. The ends also of these sarcophagi are carved ; and the general form and appearance might 
suggest a resemblance to the large carriage-trunks of former days. The niches for the sarcophagi form 
the segment of a dome, being somewhat differently shaped from some of those in the upper chambers. 
Above the place of each coffin is a small niche, apparently designed to contain a lamp. 

This account of the Royal Sepulchres is abridged and slightly altered from a lonsrer description in l)r. 
Wilde's "Narrative," ii. 298-301. The Rev. J. D. Paxton is another recent traveller, who has given a 
very clear description of these sepulchres, the exterior of which is represented in our engraving, at pa<re 
351, from a drawing by Mr. Arundale. 



HISTORY OF THE BIBLE. 



379 




380 AN ILLUSTRATED 

He began his reign by the restoration of the true religion and the abolishment of 
idolatry throughout his dominions. In the very first month he opened the doors of 
the temple, which his father had closed, and restored the worship and service of God 
in proper order and beauty. In extirpating idolatry he was not content, with the ab- 
olition of its grosser forms, but sought out the more native and intimate superstitions 
which were incentives thereto. The altars illegally erected to Jehovah, which former 
kings had spared, were by him overthrown. The brazen serpent, which Moses had 
made in the wilderness, and which was preserved in the temple, came in time to be 
regaided as a holy relic, to which at last a sort of superstitious worship was paid, and 
incense burned before it. This was not unnatural, considering the history of this relic, 
combined with the fact that opbiolatry was then, and before and after, a very common 
superstition in Egypt and other countries. It nobly illustrates the vigor of Hezekiah's 
character, and of an enure freedom from superstition, of which it is difficult now to 
appreciate the full merit, that he spared not even this certainly interesting relic, but 
broke it in pieces, and instead of nahast', " a serpent," called it contemptuously ne- 
//ushtan, " a brazen bauble." 

Much attention was also paid by Hezekiah to the dignified and orderly celebration 
of the festivals, which formed so conspicuous a feature in the ritual system of the He- 
brews. The passover in particular, which had fallen into neglect, was revived with 
great splendor, and, as noticed in the last chapter, Hezekiah sent couriers through the 
kingdom of Israel to invite the attendance of the Israelites. His object was so obvi- 
ously religious only, without any political motives, that the last king of Israel offered 
no opposition : and indeed a kingdom so nearly on the point of being absorbed into the 
great Assyrian empire, had small occasion to concern itself respecting any possible de- 
signs of Hezekiah. The Israelites w r ere therefore left to act as their own dispositions 
might determine. The couriers went on from city to city proclaiming the message, 
and delivering the letters with which they were charged, in these the king of Judah 
manifested great anxiety to induce the Israelites — " the remnant Avhohad escaped out 
of the hands of the kings of Assyria" — to return to Jehovah, and by that return avert 
that utter destruction which seemed to impend over them. The great body of the 
Israelites received the invitation with laughter and derision; but in Zebulon and Asher 
some were found " who humbled themselves and came to Jerusalem." 

Like David, his great model, Hezekiah made provision for the instruction and moral 
improvement of the people, by the public singing of the Psalms in the temple, and by 
a new collection of the moral maxims of Solomon. 

For his righteous doings the Lord was with Hezekiah, and prospered him in all his 
reasonable undertakings. He extended the fortifications and magazines throughout 
the country ; he supplied Jerusalem more plentifully with water by means of a new 
aqueduct; and the Philistines, who had penetrated into the southern parts of Judea 
iu the reign of his father, were conquered by his arms. 

The possession of the kingdom of Damascene-Syria, and the entire conquest of Is- 
rael, rendered the kings of Assyria all-powerful in those countries. Phoenicia was the 
next to experience the force of their arms. The Tyrians only (according to the cita- 
tion which Josephus adduces from their own historian Menander) refused to receive 
ihe Assyrian yoke. They fought and dispersed the fleet which the subjugated Phoe- 
nicians had furnished for the ulterior objects and remoter enterprises of Shalmaneser. 
To avenge this act, the Assyrian king left his troops for five years in the*Tyrian ter- 
ritory, where they grievously distressed the citizens of Tyre, by cutting off all access 
to the river and aqueduct from which the town obtained its water. It was the death 
of Shalmaneser, apparently, which induced the Assyrians to abandon the siege. 

It was probably the same occasion, together with an undue reliance upon his forti- 
fications, and loo much confidence derived from the success which had attended the 
small wars in which he had been engaged, which led Hezekiah into the same temerity 
which had been the ruin of Hoshea. He discontinued the tribute to the Assyrians 
which had been imposed upon his father, and by that act threw off the yoke which 
Ahaz had voluntarily taken on himself. 

In the fourteenth year of Hezekiah, the new king of Assyria, named Sennacherib, 
came a large army to reduce the kingdom of Judah to obedience, as well as to invade 
Egypt, on account of the encouragement which "So," the king of that country, had 
given to Hoshea to revolt, by promises of assistance, which he proved unable to ren- 
der. Such promises appear to have been renewed to Hezekiah, to induce him to gjvo 



HISTORY OF THE B[BLE. 381 

trouble and employment to a power of which the Egyptians had good cause to be 
jealous. But the new king Sethos (Se-pthah, priest of Pthah), who had been a priest, 
considering the services of the soldiers unnecessary to the security of a kingdom in- 
trusted to the protection of the gods, treated the military caste with much indignity, 
and much abridged their privileges, in consequence of which they refused, when re- 
quired, to march against the Assyrians. 

Hezekiah, disappointed of the assistance which he had expected from Egypt,* and 
observing the overwhelming nature of the force put in action, delayed not to make his 
submissions to Sennacherib, humbly acknowledging his offence, and offering to sub- 
mit to any tribute which the king might impose upon him. The desire of the As- 
syrian' not to delay his more important operations against Egypt, seems to have in- 
clined him to listen favorably to this overture. He demanded three hundred talents 
of silver, and thirty talents of gold ; and this was paid by Hezekiah, although to raise 
it he was compelled to exhaust the royal and sacred treasures, and even to strip off 
the gold with which the doors and pillars of the temple were overlaid. 

Sennacherib received the silver and gold; but after he had taken Ashdod, one of the 
keys of Egypt, he began to think it would be unsafe in his invasion of that country to 
leave the kingdom of Judah unsubdued in his rear. He therefore determined to com- 
plete the subjugation of Judah in the first place, — the rather as his recent observa- 
tions, and the humble submission of Hezekiah, left him little reason to expect much 
delay or difficulty in this enterprise. He soon reduced all the cities to his power ex- 
cept Libnah and" Lachish, to which he laid siege, and Jerusalem, to which he sent his 
general Rabshakeh with a very haughty summons to surrender. Many blasphemous 
and disparaging expressions were applied to Jehovah by the heathen general. By this 
he was, as it were, bound to vindicate his own honor and power; and, accordingly, 
the prophet Isaiah was commissioned to promise the king deliverance, and to foretell 
the destruction of the Assyrian host : " Lo ! I will send a blast upon him, and he shall 
hear a rumor, and shall return to his own land, and I will cause him to fall by the 
sword in his own land." 2 Kings xix. 7. 

The rumor by which Sennacherib was alarmed and interrupted, was no other than 
the report which was spread abroad that Tirhakah the Ethiopian, king of Upper 
Egypt, was marching with an immense army to cut off his retreat. He then deter- 
mined to withdraw: but first sent a boasting letter to Hezekiah, defying the God of 
Israel, and threatening what destructions he would execute upon the nation on his 
return. But that very night an immense proportion of the Assyrian host, even, one 
hundred and eighty thousand men, were struck dead by " the blast" which the 
prophet had predicted, and which has, with great probability, been ascribed to the 
agency of the simoom, or hot pestilential south wind, which we may have another 
occasion to notice. 

Sennacherib returned to Nineveh, and in the exasperation of defeat he behaved 
with greet severity to the captive Israelites. But his career was soon closed. Fifty- 
two days after his return he was slain, while worshipping in the temple of the god 
Nisroc, by his two eldest sons. Thus the prophecy of Isaiah was in every point 
accomplished. The parricides fled into Armenia, leaving the steps of the throne 
clear for the ascent of the third son, whose name was Esarhaddon. This great 
blow so weakened the Assyrian monarchy as not only to free the king of Judah 
from his apprehensions, but enabled the Medes and Babylonians to assert their 
independence. 

The same year Hezekiah fell sick — apparently of the plague, — and he was warned 
by the prophet Isaiah to prepare for death. The king was afflicted at these tidings; 
and turning his face to the wall (as he lay in his bed), to be unnoticed by his atten- 
dants, he besought the Lord, with tears, to remember him with favor. His prayer 
was heard ; and the prophet, who had not yet left the palace, was charged to return and 
acqua nt Hezekiah that, on the third following day, he should resume his customary 
attendance at the temple; and not only that, but "that fifteen years should be added 
to his life. In confirmation of this extraordinary communication, the king desired 
some miraculous sign ; and accordingly the shadow of the style upon the dial of 
Ahaz went backward ten degrees. The event corresponded to these intimations. 

* That he had expectations from that quarter, and that such expectations were known to the Syrians, ap 
pears horn Rabshakeh's advice to him, — " Not to trust upon the staff of that bruised reed, Egypt (upon 
widen if a man lean it will break and pierce his hand) ;" 2 Kings xviii. 17-35. 



382 AN ILLUSTRATED 

The prolongation of life was the more important and desirable to llezekiah, as at 
that time there was no direct heir to the crown. These circumstances, together with 
the signal deliverance from Sennacherib, not only cured the people of the idolatry 
which Ahaz had introduced, and retained them for some time in their fidelity to 
Jehovah, but excited the curiosity and admiration of the neighboring nations. Mero- 
dach-Baladan, the king of Babylon, sent an embassy to congratulate the king on his 
deliverance from the Assyrians (through which Merodach himself had been encbled 
to establish his independence in Babylon), and upon his recovery from his illness, a* 
well as to make particular inquiries respecting the miracle by which it was accom- 
panied, and which must have been of peculiar interest to a scientific people like the 
Babylonians. Hezekiah appears to have been highly flattered by this embassy from 
so distant a quarter. The embassadors were treated with much attention and 
respect, and the king himself took pleasure in showing them the curiosities and 
treasures of his kingdom. That he had treasures to show, seems to signify that he 
had recovered his wealth from the Assyrians, or had enriched himself by their spoil. 

The sacred historian attributes Hezekiah's conduct on this occasion to " his pride 
of heart," involving an appropriation to himself of that glory which belonged only 
to Jehovah. Although, therefore, his conduct did not occasion the doom, it gave the 
prophet Isaiah occasion to make known to him that the treasures of his kingdom 
were the destined spoil, and his posterity the destined captives of the very nation 
whose present embassage had produced in him so much unseemly pride. This was 
in every way a most remarkable prediction ; for Babylon was then an inconsiderable 
kingdom, and the people almost unknown by whom the prediction was to be fulfilled. 
Hezekiah received this announcement with true oriental submission — satisfied, he 
said, if there were but peace and truth in his own days. 

The remainder of Hezekiah's reign, through the years of prolonged life which had 
been granted to him, appears to have been prosperous and happy. To no other man 
was it ever granted to view the approach of death with certain knowledge, through 
the long, but constantly shortening, vista of years that lay before him. At the time 
long before appointed, Hezekiah died, after a reign of twenty-nine years, B. C. 725. 

Manasseh was but twelve years of age when he lost his father, and began to 
uio-n. The temptations which surrounded him, and the evil counsels which were 
pressed upon him, were too strong for his youth. He was corrupted ; and it seemed 
the special object of his reign to overthrow all the good his father had wrought in 
Judah. The crimes of all former kings seem light in comparison with those which 
disgraced his reign. He upheld idolatry with all the influence of the regal power, 
and that with such inconceivable boldness, that the pure and holy ceremonies of the 
temple service were superseded by obscene rites of an idol image set up in the very 
sanctuary ; while the courts of God's house were occupied by altars to " the host of 
heaven," or the heavenly bodies. He maintained herds of necromancers, astrologers, 
and soothsayers of various kinds. The practice which was, of all others, the most 
abhorrent to Jehovah, the king sanctioned by his own atrocious example; for he de- 
voted his own children, by fire, to strange gods, in the blood-stained valley of Ben- 
Hinnom. Wickedness now reigned on high, and as usual persecuted righteousness 
and truth ; so that, by a strong but significant hyperbole, we are told that innocent 
blood flowed in the streets of Jerusalem like water. 

While these things were transacting in Judah, Esarhaddon, the king of Assyria, 
was consolidating his power, and endeavoring to reunite the broken fragments of his 
father's empire. ° It was not until the thirtieth year of his reign that he recovered 
Babylon, the affairs of which appear to have fallen into great disorder after the 
death of Merodach-Baladan, if we may judge from the occurrence of five reigns and 
two interregnums of ten years, all in the course of the twenty-nine years which pre- 
ceded its reduction again under the Assyrian yoke. 

When Esarhaddon had sufficiently re-established his authority, and settled his 
affairs in the east, he turned his attention westward, and determined to restore his 
authority in that quarter, and to avenge the disgrace and loss which the Assyrians 
had sustained in Palestine. This intention constituted him Jehovah's avenger upon 
the kin"- and nation of Judah, for the manifold iniquities into which they had by this 
time fallen. 

Esarhaddon entered Judah in great force, defeated Manasseh in battle, took him 
alive and sent him in chains to Babylon, together with many of his nobles and 



HISTORY OF THE BIBLE. 383 

of the people. They were sent to Babylon probably because Esarhaddon, to prevent 
another defection, made that city his chief residence during the last thirteen years of 
his reign. It was probably on the same occasion that he removed the principal 
remaining inhabitants of Israel, and replaced them by more colonists from the East. 

In the solitude of his prison at Babylon, Manasseh became an altered and a better 
man. The sins of his past life, and the grievous errors of his government were 
brought vividly before him; and humbling himself before the God of his fathers, he 
cried earnestly for pardon, and besought an opportunity of evincing the sincerity of 
his repentance. The history makes mention of his prayer, as having been preserved ; 
and the Apocrypha contains a prayer which purports to be that which he used on this 
occasion. This it would be difficult to prove; but the prayer itself is a good one,, 
and suitable to the occasion. 

His prayer was heard, and the opportunity which he sought was granted to him. 
Esarhaddon gave way to the suggestions of a more generous policy than that by Avhich 
he had been at first actuated. He released the captive from his prison, and after 
having, we may presume, won him over to the interests of Assyria, and weaned from 
the national bias in favor of an Egyptian alliauce, sent him home with honor. Un- 
questionably, he remained tributary to the Assyrian monarch, and his territory was 
probably considered as forming a useful barrier between the territories of Assyria and 
of Egypt. On his return, Manasseh applied himslf with great diligence to the cor- 
rection of the abuses of his former reign. He also fortified the city of Zion on the 
west side by a second high wall (or, perhaps, he only rebuilt and carried to a greater 
height the wall which the Assyrians had thrown down), and endeavored as far as 
possible to restore the weakened kingdom to a better state. He died in B. C. 696, 
after a protracted reign of fifty-five years ; and, mindful of the first iniquities of his 
reign, a place in the Sepulchre of the Kings was denied him, but he was buried in his 
own garden. 

Amon the son of Manasseh was twenty-five years of age when he ascended the 
throne of Judah. He had been born after the repentance and restoration of his father ; 
vet the first ways of Manasseh., and not the last, were those which he chose to follow, 
he revived the idolatries which had been suppressed; but the full development of his 
plans and character was interrupted by a conspiracy, in which he perished after a 
short reign of two years. B. C. 639. 

Josiah was but eight years old at the death of his father ; and during his minoritj 
the affairs of the government were administered by the high-priest Joachim and u 
council of elders at Jerusalem. The young king profited well by the excellent educa- 
tion he received under the tutelage of the high-priest. After a minority of eight years 
he assumed the government, and proceeded to act with far greater vigor against the 
idolatries of the land than the regent had ventured to exercise. He not only destroy- 
ed every form of idolatry which he was able to detect, but overthrew the altars ille- 
gally erected to Jehovah, and corrected the other irregularities which had in previous, 
times been tolerated. In the course of these purgations, which were conducted by 
the king in person, he came to Bethel, and there (according to the prediction rnacb- 
nearly four centuries before, which had mentioned him by name) he defiled the altar 
which Jeroboam had erected before the golden calf in that place, by burning tkereon 
the disinterred bones of dead men — the bones of the worshippers. And it was thus- 
that the idolatrous altars were defiled by him throughout the land. 

The zeal of the king took him beyond the limits of his own kingdom into the land 
of Israel, which he traversed even to its remoter parts, uprooting idolatry and all its 
adjuncts, wherever he came. For this rather remarkable proceeding out of his own 
kingdom there are different ways of accounting. The most probable seems to be that 
in restoring Manasseh to his throne, the king of Assyria had extended his authority 
(for the purpose of internal government) over the neighboring territory. His favor 
and confidence, continued to Josiah, agrees with and helps to explain some other cir- 
cumstances. 

When these operations were completed, measures were taken for a thorough repair 
of the temple. While this was in progress, the high-priest, Hilkiah, discovered the 
autograph copy of the Law, written by the hand of Moses, which had been deposit- 
ed in or beside the ark of the covenant in the sanctuary. By his direction Shaphan, 
the chief scribe, read therefrom in the audience of the king, who no sooner heard 
that part which contains the prophecies of Moses against the nation, foretelling the 



384 AN ILLUSTRATED 

captivities and destructions which should befall it for its iniquities, than Josiah knew 
by signs not to be mistaken, that the predicted calamities were imminent, for the in- 
iquities had been rife, and the doom could not but soon follow ; already, indeed, by 
fhe captivity of Israel, it had been half accomplished. It was for this that the king 
rent his garments.* He delayed not to send to Huldah the prophetess, " who dwell 
in the college at Jerusalem," to learn from her the real intentions of Jehovah, and the 
sense in which these alarming denunciations were to be understood. She confirmed 
the obvious interpretation — that the unquenchable wrath of God would ere long be 
poured out upon Judah and Jerusalem, consuming, or bringing into bondage, the land, 
the city, the temple, the people, the king: — but adding, for the king himself, that be- 
cause of ihe righteousness which had been found in him, he should be gathered to 
his grave before those evil days arrived. 

By these disclosures new zeal for the Law was kindled in the heart, of Josiah. 
The very same year, he caused the passover to be celebrated with great solemnity, in 
which not only the people of Judah, but the remnant of the Hebrew race which the 
Assyrians had left in the land of Israel, joined. There had been no such passover 
since the foundation of the kingdom. 

To understand the circumstances which led to the death of King Josiah, it is ne- 
cessary to view correctly the position of his kingdom, as a frontier barrier between 
the two great kingdoms of Assyria and Egypt, whose borders, by the conquests of the 
former power were, and had for some time been, in close and dangerous approxima- 
tion. It is obvious that, from the first, the political game of Western Asia in that 
age lay between Egypt and Assyria, the former power being the only power west of 
the Euphrates which could for an instant be expected to resist or retaliate the aggres- 
sive movements of the latter. There was little question that the rich and fertile val- 
ley of the Nile might tempt the cupidity or the ambition of the Assyrians. It was 
therefore the obvious policy of the kings of Egypt to maintain the kingdoms of Israel 
and Judah, as a barrier between their country and the Assyrians, and it was ihe 
equally obvious policy of the latter to break that barrier down. Hence Hoshea in 
Israel had been encouraged by Sabaco to assert his independence, with a promise of 
support, which there is reason to believe that the Egyptian king Avas less unwilling 
than unable to render. The fall of Israel, as it weakened the barrier, could not but 
be a matter of regret to the Egyptians, and it would still be their desire to strengthen 
the hands of the kings of Judah. In this position it became a question at Jerusalem, 
as it had been in Samaria, whether the forbearance of the Assyrians should be pur- 
chased by submission, or that reliance should be reposed on the support of Egypt in 
opposition to that great power. The kings and people seem to have been generally 
well disposed " to lean upon Egypt," not more from habit and ancient intercourse, 
than from the perception that it was clearly the interest of that country to support 
them against the Assyrians. But when it had happened more than once that Egypt, 
after having encouraged them to shake off the Assyrian yoke, was unable (we can 
not believe unwilling) to render the stipulated assistance at the time it was most 
needed, and left them exposed to the tender mercies of the provoked Assyrians, the 
prophets raised their voice against a confidence and an alliance by which nothing but 
calamity had been produced, and encouraged unreserved and quiet submission to the 
Assyrian yoke. Even Hezekiah however, as we have seen, was induced by the pros- 
pect of support from Egypt, to throw off his dependance on Assyria. Ihe conse- 
quent invasion of Judah by Sennacherib was so obviously threatening to Egypt, that 
Seihos (the king who then reigned in Lower Egypt) could only have been prevented 
by the state of affairs in his own dominion from rendering the assistance which he 
had led the king of Judah to expect. But, as already stated, this very unwarlike 
person — a priest by education and habit — had so offended the powerful military caste 
by abridgments of their privileges, that they refused to act, even in defence of the 
country. But when Tirhakah, the Ethiopian, who ruled in Upper Egypt, heard of 

* It is quite evident that the king had never before read or heard these denunciations of the law, which 
seems hard to account for, when we consider that copies of the law do not appear to have been scarce, 
the rattier as, no great while before, many copies had been made under the direction of Hezekiah. It has 
been suggested that the book in common use, and even that used by kings and priests, was some abstract, 
like our abridgment of the statutes, which contained only matters of positive law, omitting the promises 
and threaten: tigs. The king being impatient to know the contents, the scribe begins to read immediately ; 
and as the books of the times were written upon long scrolls, and rolled upon a stick, the latter part of 
Deuteronomy would come first in course ; and there the scribe would find those terrible threatenings 
whereby the king was «o strongly affected. See Deut. xxviii. 



HISTORY OF THE BIBLE. 335 

t!ie threatened invasion by Sennacherib, he marched against him ; and the Scriptural 
account would imply that the mere rumor of his approach sufficed to induce the 
Assyrians to contemplate a retreat, which was hastened by the singular destruction 
in his army by the pestilential simoom.* This solitary example of assistance from 
Esypt, although from au unexpected quarter, may be supposed to have strengthened 
the predilection of the king and people of Judah toward the Egyptian alliance; 
and it was almost certainly with the concurrence of Egypt that Manasseh allowed 
himself to incur the wrath of the Assyrians. But during his imprisonment at Babylon 
he would seem to have acquired the conviction that it was his best policy to adhere 
to his Assyrian vassalage ; and we may conclude he was not released without cuch 
oaths and covenants as his awakened conscience bound him to observe. He was 
probably restored to his throne as a sworn tributary, or as being bound to keep the 
country as a frontier against Egypt. The conduct of Josiah renders this the most 
probable conclusion. 

The Assyrian power got involved in wars with the Medes and Chaldeans, by 
which its attention was fully engaged and its energies weakened. Egypt, on the 
other hand, united under one king, had been consolidating its strength. Pharaoh- 
Necho, the king of that country, thought the opportunity favorable to act aggressively 
agiinst the Assyrians, and to that end resolved to march and attack this old enemy 
on his old frontier. Carchemish, an important post on the Euphrates, and the key of 
Assyria on the western side, was the point to which his march was directed. He 
passed along the seacoast of Palestine, northward, the route usually followed by the 
Egyptian kings when they entered Asia. Josiah being apprized of this, and mindful 
of his relation to Assyria, and of his obligation to defend the frontier against the 
Egyptians, assembled his forces and determined to impede, if he could not prevent, 
the march of Necho through his territories. When the Egyptian king heard that 
Josiah had posted himself on the skirts of the plain of Esdraelon — that great battle- 
field of nations — to oppose his progress, he sent messengers to engage him to desist 
from his interference, alleging that he had no hostile intentions against Judah. but 
against an enemy with whom he was at war, and warning Josiah that his imprudent 
interference might prove fatal to himself and his people. But these considerations 
had no weight with Josiah, against what appeared to him a clear case of duty. He 
resisted the progress of the Egyptian army with great spirit, considering the dispro- 
portion of numbers. He himself fought in "disguise; but a commissioned arrow found 
him out, and inflicted a mortal wound in the neck. He directed his attendants to re- 
move him from the battle-field. Escaping from the heavy shower of arrows with 
which their broken ranks were overwhelmed, they removed him from the chariot in 
which he was wounded, and placing him in " a second one that he had," they con- 
veyed him to Jerusalem, where he died. Thus prematurely perished, at the age of 
thirty-nine, one of the best and most zealous kings who ever sat upon the throne of 
David. His zeal in his vocation, as the overturner of idolatry, must have been much 
stimulated by the knowledge that he had been pre-ordained, by name, to this service, 
many centuries before his birth. We know not why the last act of his life should be 
deemed blameworthy by many who in other respects think highly of his character 
and reign. Was it not rather noble and heroic in him to oppose the vast host of 
Necho, in obedience to the obligation which his family had incurred to the Assyrian 
kings, and in consideration of which his grandfather,' his father, and himself, had 

* Sir J. G. Wilkinson alleges, we know not on what authority, that Sennacherib was fought and beaten by 
Tirhakah, and attributes to the jealousy of the Memphites the version of the affair given to Herodotus, by 
which he considers the truth to be disguised and the glory of Tirhakah obscured. This version is, that the 
Assyrians actually invaded Egypt ; and Sethos being unsupported bv the military, was induced by a dream 
to march against the enemy at the head of an undisciplined rabble of artisans and laborers. While the two 
parties were encamped opposite each other, near Pelusium. a piodijdous number of field mice visited the 
Assyrian carnp by night and gnawed to pieces their quivers and bows', as well as the handles of their shields ; 
so that, in the morning, finding themselves without arms, they fled in confusion, losing great numbers of 
their men. This is the story which Sir J. G. Wilkinson regards as invented by the Memphites to withdraw 
from Tirhakah the credit of the Assyrian overthrow, which was really his work. But from the cast given 
to the story, we are very much more disposed to believe that it is rather a version of the extraordinary 
overthrow which the Assyrians sustained by night in Palestine, and which the Egyptians desired to appro- 
priate to their own country and their own gods. Or may it not be that, seeing the Hebrews alleged their 
God to be the Creator of the world, the Egyptians considered him the same as Phtah. the creator in 
their mythology, and whose priest Sethos had been I This seems to us very likely, the rather as it is dif- 
ficult withour. this supposed identity to account for a circumstance in a following reign, when Necho 
expected to influence tne pious Josiah bv teiling tnat God had sent hiin (Necho) to war against the 
Assyrians. 

25 



386 AN ILLUSTRATED 

been permitted to exercise the sovereign authority in the land ? The death of Josiah 
was lamented by the prophet Jeremiah in an elegiac ode, which has noi been pre- 
served. 

Intent upon his original design, Necho paused not to avenge himself upon the Ju- 
dahites for the opposition he had encountered, but continued his march to the 
Euphrates. 

Three months had scarcely elapsed, when, returning victorious from the capture of 
Carchemish and the defeat of the Assyrians, he learned that the people had called a 
younger son of Josiah, named Jrhoahaz or Shallum, twenty-three years old, to the 
throne, overlooking his elder brother. Displeased that such a step had been taken 
without any reference to the will of their now paramount lord and conqueror, he sent 
and summoned Jehoahaz to attend on him at Riblah, in the land of Hamath , and 
having deposed him and condemned the land to pay in tribute a hundred talents of 
silver and a talent of gold, he took him as a prisoner to Jerusalem. On arriving 
there, IN echo made Eliakim, the eldest son of Josiah, king in the room of his father, 
changing his name to Jehoiakim, according to a custom frequently practised by lords 
paramount and masters toward subject princes and slaves. The altered name was 
a mark of subjection. Then taking the silver and gold which he had levied upon 
the people, Necho departed for Egypt, taking with him the captive Jehoahaz, who 
there terminated his short and inglorious career, according to the prophecy of Jere- 
miah. — Jer. xxii. 10-12. 

Jehoiakim, the eldest son of Josiah, was twenty-five years old when he began to 
reign. He reigned eleven years, and by his idolatries and misgovernment proved him- 
self worthy of the throne of Ahaz and Manasseh. Early in his reign he was called 
to repentance by the prophet Jeremiah, who publicly, at the feast of tabernacles, in 
the ears of the assembled nation, denounced, in the name of Jehovah, the severest 
judgments against king and people, including the destruction of the city and the tem- 
ple. For this he was seized as a seditious person, worthy of death; but he was 
acquitted by the nobles, and on this and other occasions screened by some persons of 
influence, who had been in power in the good times of Josiah. 

Meanwhile the war in the east approached its termination. The allied Medes and 
Babylonians — the former under Cyaxares, and the latter under Nabopolassar — be- 
sieged the last Assyrian king in Nineveh. The siege was turned into a blockade; 
and Nabopolassar, already assuming the government of the empire which had fallen 
from the enfeebled hands of the Assyrians, despatched his son Nebuchadnezzar west- 
ward, with an adequate force, to chastise the Egyptians for their late proceedings, 
and to restore the revolted Syrians and Phoenicians to their obedience. In these dif- 
ferent objects he completely succeeded.* Carchemish (Jer. xlvii. 2) he recovered 
from the Egyptians, and Jehoiakim was compelled to transfer his allegiance from 
Necho to the Babylonian. This was in the first year of his reis"n ; in the second Nin- 
eveh was taken and destroyed by the allies. The conquering Medes were content to 
have secured their independence and avenged their wrongs, and left to the conquering 
Chaldeans the lion's share of the spoil. Babylon now became the imperial capital ; 
but Nabopolassar himself, the founder of the great Chaldae-Babylonian empire, died 
almost immediately after the fall of Nineveh, and the young hero in the west was 
called to fill the glorious throne which his father had set up. 

The absence of Nebuchadnezzar in another quarter seemed to the king of Egypt 
a favorable opportunity of recovering his foreign conquests. He therefore undertook 
another expedition against Carchemish (Jer. xlvi. 2); and as Jehoiakim, in Judea, 
renounced, about the same time, his sworn allegiance to Nebuchadnezzar, there is 
much reason to conclude that he was encouraged to this step by the Egyptian king. 
This measure was earnestly but ineffectually reprobated by the prophet Jeremiah, 
who foretold the consequences which actually followed. 

Nebuchadnezzar, who was certainly the greatest jreneral of that age, did not allow 
the Egyptian king to surprise him. He met and defeated him at Carchemish, and 
then, pursuing his" victory, stripped the Egyptian of all his northern possessions, from 
the river Euphrates to the Nile, and this by so strong an act of repression that he 
dared " come no more out of his own land." 

The king of Judah now lav at ihe mercy of the hero whose anger he had so unad- 
visedly provoked. Nebuchadnezzar laid siege to Jerusalem, and look it. He com- 

* Berosus in Egypt. * Aritiq.' x. 11. 1 



HISTORY OF THE BIBLE. 387 

mitted no destructions but such as were the direct effect of his military operations; 
and, with a leniency very rare in those days, he refrained from displacing Jekoiakim 
from his throne. He was content to indemnify himself by the spoils of the temple, 
part of the golden ornaments and vessels of which he took away; and with removing 
to Babylon some members of the royal family, and sons of the principal nobles. 
These would serve as hostages, and at the same time help to swell the pomp and 
ostentation of the Babylonian court. Among the persons thus removed was Daniel 
and his three friends, whose condition and conduct will soon engage our notice, as 
part of the history of the captivity. It must be evident that the leniency exhibited 
on this occasion by Nebuchadnezzar, may be ascribed to his desire to maintain the 
kingdom of Judah as a barrier between his Syrian dominions and Egypt ; for since 
Egypt had become aggressive, it was no longer his interest that this barrier should 
be destroyed. 

The court at Jerusalem soon again fell into much disorder. The king turned a 
deaf ear to all wise counsel and all truth, as delivered by the prophet Jeremiah, and 
listened only to the false prophets, who won his favor by the flattering prospects 
which they drew, and by the chimerical hopes which they created. The final resul- 
was, that this prince again had the temerity to renounce his allegiance to the Babyt 
Ionian, to whose clemency he owed his life and throne. 

This occurred in the fourth year of Jehoiakim, B. C. 604, which it is important to 
note, as it is from this date that the " seventy years" of the Babylonish captivity is 
with the greatest apparent propriety dated. (Jer. xxv. 11 ; 2 Cfiron. xxxvi. 21-23.) 
This period of seventy years of exile was foretold by Jeremiah ; * and it is most 
remarkable, that, from whichever of the more marked points these seventy years be 
commenced, we are brought at the termination to some one equally marked point in 
the history of the restoration and re-settlement of the nation. 

Jehoiakim was not at all reformed by the calamity which had befallen his house 
and country. It only served to increase the ferocity of his spirit. This reign, there- 
fore, continued to be cruel, tyrannical, and oppressive, and, still more and more, "his 
eyes and his heart were intent on covetousness, oppression, and the shedding of inno- 
cent blood." Of this an instance is found in the case of the prophet Urijah, " Avhom 
he slew with the sword, and cast his dead body into the graves of the common 
people," because he prophesied of the impending calamities of Judah and Jerusalem. 
(Jer. xxii. 13-16, xxvi. 20-23.) For these things the personal doom of Jehoiakim 
was thus pronounced by Jeremiah : — 

" Thus saith Jehovah, 

Concermng Jehoiakim, son of Josiah. king of Israel, — 

They shall not lament for him, saying, 

Ah, my brother ! nor [for the queen]. Ah, sister ! 

They shall not lament for him, saying, 

Ah, Lord ! nor \for her], Ah, hei glory ! 

With the burial of an ass shall he be buried, 

Drawn forth and cast beyond the gates of Jerusalem."— (Jer. xxil. 18, 19.) 

For this prophecy the prophet was cast into prison, in the fourth year of Jehoiakim. 
The following year, acted upon by that strong constraint to deliver the word 
intrusted to him, which he himself so forcibly describes,! Jeremiah dictated to 

* Dated from this point, the seventy years expired in B. C. 536, the year that Cyrus took Babylon, and 
issued a decree for the return of such of the Jews as chose, throughout his dominions, to their own land 
(Ezra iii. 1. v. IS) ; and this agrees with the account of Joseptius, "in the first year of Cyrus, which was 
the seventieth ('o t'ih [xnxooTov) from the day of the removal of our people from their native land to 
Babylon,'" &c. (Ant. xi. 1,1); for from B. C. 60.) to B. C. 536 was sixty-nine years complete, or seventy 
years current. Hales, to whom we are indebted for this conclusion, thinks that it affords a satisfactory 
adjustment of the chronology of this most intricate and disputed period of the captivity, and that in it 
"all the varying reports of sacred and profane chronology are reconciled and brought into harmony with 
each other." 

t " Thou didst persuade me, Jehovah, and I was persuaded ; 

Thou a as* stronger than 1. and didst prevail. 

J am every day the object of laughter ; 

Every one of them holdeth me in derision. 

For whensoever I speak, — 

If 1 cry out of violence, and proclaim devastation, 

The word of Jehovah is turned against me, 

Into reproach and disgrace continually. 

But when I say, I will not make mention of it, 

Neither will I speak any more in his name : 

Then it becomes in my heart as a burning fire, 

Being pent up in my bon^s 

1 arn weary with refraining, and can not [be silent]"— Jer. xx. 7-9. 



388 AN ILLUSTEATED 

his friend and follower, the scribe Baruch, another prophecy, to the same effect as 
the former, but couched in stronger language, declaring the ruin which impended, 
through the Babylonian king, unless speedy and strong repentance intervened to avert 
the doom. The roll, thus written, Baruch was sent to read publicly to che people 
assembled from all the country on account of a solemn fast for which public opinion 
had called. Baruch accordingly read it in the court of the temple, in the audience 
of all the people assembled there. He afterward, at their request, read it more pri- 
vately to the princes. They heard it with consternation, and determined to make its 
contents known to the king. Baruch was directed to go and conceal himself, and the 
roll was taken and read to the king, who was then sitting in his winter apartment, 
with a brazier of burning charcoal before him. When he had heard three or four 
sections, the king kindled into rage, and taking the roll from the reader, he cut it 
with the scribe's knife, and threw it into the fire, where it was consumed. He also 
ordered the prophet and his friend to be put to death ; but this was averted by the 
kind providence of the Almighty Master whom they served. 

The undaunted prophet directed Baruch to rewrite the prophecy which had been 
burnt, with additional matter of the same purport; while to Jehoiakim himself the 
terrible message was sent • 

" Thus s'aith Jehovah, 
Concerning Jehoiakim, king of Judah, — 
He shall have none to sit upon the throne of David; 
And his dead body shall be cast out, 
In the day to the heat, and in the night to the frost."— Jer. xxxvi. 30. 

The end of this miserable man doubtless corresponded with these predictions, 
although the historical narrative of that event is involved in some obscurity and 
apparent contradiction. The statement we shall now give appears to be the only 
one by which, as it appears to us, all these difficulties can be reconciled. It is evi- 
dent that if Jehoiakim did not again revolt, his conduct was at least so unsatisfactory 
to the king of Babylon, that he sent an army against Jerusalem, containing some 
Chaldean troops, but composed chiefly from the surrounding subject nations, as the 
Syrians, Moabites, and Ammonites. In what manner they performed their mission 
we know not, but according to the figurative description which Ezekiel (ix. 5-9) 
gives of Jehoiakim as a rapacious " lion's whelp," we learn that " the nations from 
the provinces set about him on every side, and spread their net over him, and he 
was taken in their pit; and they secured him with chains, and brought him to the 
king of Babylon." Nebuchadnezzar was then probably at Riblah, at which place 
the eastern conquerors appear to have usually held their court when in Syria. He 
bound the captive king " with fetters [intending] to carry him to Babylon" (2 Chron. 
xxxvi. 6) ; but took him first to Jerusalem, where he appears to have died before 
this intention could be executed ; and the prophecies require us to conclude that his 
body was cast forth with indignity, and lay exposed to the elements and beasts of 
prey, which is what is intended by " the burial of an ass." 

The preceding invaders appear to have been contented with securing the person of 
Jehoiakim, and taking him to Nebuchadnezzar ; for when they had departed with 
their royal captive, the people made his son Jeconiah (otherwise Jehoiachim and 
Coniah) king in the room of his father. He was then (B. C. 597) eighteen years of 
age, and had barely time to manifest his bad disposition, when Nebuchadnezzer him- 
self, who was displeased at this appointment, appeared before Jerusalem. It would 
seem that he was admitted without opposition ; but Jeconiah was, nevertheless, held 
a close prisoner. The money which remained in the royal treasury, and the golden 
utensils of the temple, Avere collected and sent as spoil to Babylon ; and the deposed 
king, and his whole court, seven thousand soldiers, one thousand artisans, and two 
thousand nobles and men of wealth, altogether, with wives and children, amounting 
probably to 40,000 persons, were sent away into captivity to the river Chebar (Cha- 
boras) in Mesopotamia. Thus only the lower class of citizens and peasantry were 
left behind. The future prophet, Ezekiel, was among the captives ; and Mattaniah, 
the remaining son of Josiah, and brother of Jehoiakim, was made king of the empov- 
erished land by Nebuchadnezzar, who, according to the custom in such cases, changed 
his name to Zedekiah, and bound him by strong and solemn oaths of allegiance. 

The Hebrews who remained in Judah continued however to cherish dreams of in- 
dependence from the Chaldeans — impossible under the circumstances in which West* 



HISTORY OF THE BIBLE. 



38'J 




Remains of the Ancient Port of Sidon. 



390 AN ILLUSTRATED 

era Asia was then placed, or possible only through such special interventions ol 
Providence as had glorified their early history, but all further claim to which they 
had long since forfeited. Even the captives in Mesopotamia and Chaldea were look- 
ing forward to a speedy return to their own land. These extravagant expectations 
were strongly discouraged by Jeremiah in Jerusalem, and by Ezekiel in Mesopotamia; 
but their reproofs were not heeded, nor their prophecies believed. Accordingly, Zede- 
kiah, who seems not to have been ill-disposed, otherwise than as influenced by evil 
counsellors, was led openly to renounce his allegiance, in the ninth year of his reign. 
The temerity of this act would be astonishing and unaccountable, were it not that, as 
usual, the renunciation was attended by an alliance with the king of Egypt, Pharaoh- 
Hophra — the Apries and Vaphres of profane authors— who indeed had acquired a 
prominence in this quarter which might make the preference of his alliance seem a 
comparatively safe speculation. Apries, in the early part of his reign, was a very 
prosperous king. He sent an expedition against the Isle of Cyprus ; besieged and 
took Gaza (Jer. xlvii. 1) and the city of Sidon ; engaged and vanquished the king of 
Tyre; and, being uniformly successful, he made himself master of Phoenicia, and 
part of Palestine ; thus recovering much of that influence in Syria which had been 
taken from Egypt by the Assyrians and Babylonians. 

From the result it is evident that, on receiving the news of this revolt of one who 
owed his throne to him, and whose fidelity to him had been pledged by the most 
solemn vows, Nebuchadnezzar resolved no longer to attempt to maintain the separate 
existence of Judah as a royal state, but to incorporate it absolutely, as a province, with 
his empire. An army was, with little delay, marched into Judea, and laid immediate 
siege to Jerusalem. Jeremiah continued to counsel the king to save the city and 
temple by unreserved submission to the Chaldeans, and abandonment of the Egyptian 
alliance ; but his auditors, trusting that the Egyptians would march to the relief of 
the place, determined to protract the defence of the city to the utmost. The Egypt- 
ians did, in fact, march to their assistance; but when Nebuchadnezzar raised the 
siege of Jerusalem and advanced to meet them, they retreated before him into Egypt, 
without hazarding a battle. 

The withdrawl of the Chaldean forces from Jerusalem, with the confident expecta- 
tion that they would be defeated by the Egyptians, filled the inhabitants with the 
most extravagant joy, and quite reversed — and so evinced the hollowness of— the 
slight acts of repentance and reformation which the apparent urgency of danger had 
produced. Their short-lived joy was terminated by the reappearance of the Chal- 
deans before the city. They prepared, however, to make a vigorous, or at least a pro- 
tracted defence, for they well knew that, after so many provocations, little mercy was 
to be expected from Nebuchadnezzar, and they were probably acquainted with the fell 
purpose which that great monarch appears to have formed. 

In the account of this siege much notice is taken of the respective works, the forts, 
the towers, &c, of the besiegers and the besieged. This may throw some light on. 
the state to which the art of attacking and defending towns had then attained. 

The siege was continued until the eleventh year of Zedekiah (B. C. 586), eighteen 
months trom the beginning, when the Chaldeans stormed the city about midnight, 
and put the inhabitants to the sword, young and old, many of them in the very courts 
of the temple. The king himself, with his sons, his officers, and the remnant of the 
army, escaped from the city, but were pursued by the Chaldeans, and overtaken in 
the plain of Jericho, and carried as prisoners to Nebuchadnezzar, who was then at 
Riblah in the province of Hamah. The Babylonian king upbraided Zedekiah for his 
ingratitude and breach of faith, and ordered a terrible punishment to be inflicted on 
him. To cut off all future hope of reigning in his race, he ordered his sons to be slain 
before his eyes; and then, to exclude him from all hope of ever again reigning in his 
own person," he ordered that the last throes of his murdered children should be his last 
sight in this world. His eyes were put out — a barbarous mode of disqualifying a man 
for political good or evil, with which the governments of the East still continue to 
visit those whose offences excite displeasure, or whose pretensions create fear. The 
blind king was then led in fetters of brass to Babylon, where he died. Thus were 
fulfilled two prophecies, by different and distant prophets, which by their apparent 
dissonance had created mirth and derision in Jerusalem. Jeremiah had told the king, 
after the return of the Chaldean army to the siege, that he should surely be taken 
prisoner ; that his eyes should see the king of Babylon, and that he should be carried 



HISTORY OF THE BIBLE. 391 

captive to Babylon, and that he should die there, not by the sword, but in peace, and 
with the same honorable " burnings" with which his fathers had been interred:* 
while Ezekiel had predicted that he should be biought captive to Babylon, yet should 
never see that city, although he should die therein.! 

.Nebuchadnezzar appears to have been dissatisfied at the only partial manner in 
which his purposes against Judah had been executed. He therefore sent N ebuzar- 
adan, the captain of his guard, with an army of Chaldeans to Jerusalem. The tem- 
ple and the city were then burnt to the ground, and all the walls demolished, while 
all the vessels of brass, silver, and gold, which had been left before, and all the trea- 
sure of the temple, the palace, and the houses of the nobles, were taken for spoil ; 
and of the people none were left but the poor of the land to be vine-dressers and hus- 
bandmen. This was about a month after the city was first taken. 

Thus was the land made desolate, that " she might enjoy her sabbaths," or the ar- 
rearage of sabbatic years, of which she had been defrauded by the avarice and diso- 
bedience of the people. That these sabbatic years, being the celebration of every 
seventh year as a season of rest, even to the soil which then lay fallow, amounted to 
not less than seventy, shows how soon, and how long, that important and faith-testinsf 
institution had been neglected by the nation. The early predictions of Moses,! and 
the later one of Jeremiah,^ that the land should enjoy the rest of which it had been 
defrauded, is very remarkable, when we consider that, as exemplified in Israel, it was 
not the general policy of the conquerors to leave the couquered country in desolation, 
but to replenish it by foreign colonists, by whom it might be cultivated. 

Nebuchadnezzar made Gedaliah, a Hebrew of distinction, governor of the poor 
remnant which was left in the land. Gedaliah was a well-disposed man, of a gene- 
rous and unsuspecting nature, who was anxious to promote the well-being of the people 
by reconciling them to the Babylonian government. In this design he was assisted 
by Jeremiah, who had been released from prison when the city was taken, and was 
treated with much consideration by the Babylonian general, to whose care he had 
been recommended by Nebuchadnezzar himself. Nebuzaradan indeed offered to take 
him to Babylon and provide for him there ; but the prophet chose rather to remain 
with his friend Gedaliah, who fixed his residence at Mizpeh beyond Jordan. 

As soon as the Babylonian army had withdrawn, those nobles and warriors returned 
who had saved themselves by flight in the first instance. Among these was Ishmael, 
a prince of the royal family, who, jealous of the possession by Gedaliah of the gov- 
ernment to which he considered that his birth gave him the best right, formed a con- 
spiracy to take away his life. This was intimated to the governor, but he treated it 
as an infamous calumny upon Ishmael, which generous confidence was rewarded by 
his being murdered, with all the Hebrews and Chaldeans at Mizpeh who were attach- 
ed to him, by that bad man and his dependants. The vengeance of the Chaldeans 
was now to be dreaded, and therefore Ishmael and all his followers fled toward the 
country of the Ammonites (who had promoted the designs of Ishmael). They at- 
tempted to take with them the king's daughter and the residue of the people ; but 
these were recovered by Johanan and other officers, who pursued them, so that Ish- 
mael escaped with only eight men to the Ammonites. Johanan and the others were 
fearful of the effects of the resentment of the Chaldeans for the massacre of which 
Ishmael had been guilty. They therefore determined to take refuge in Egypt with all 
the people. This intention was earnestly opposed by Jeremiah, who, in the name of 
Jehovah, promised them peace and safety if they remained ; but threatened death by 
pestilence, famine, and sword, if they went down to E^ypt. They went, however, 
and compelled Jeremiah himself to go with them ; and it is alleged by tradition that 
they put him to death iu that country for the ominous prophecies he continued to ut- 
ter there. ► 

Nebuzaradan soon after arrived in the country with the view of avenging the mur- 
der of Gedaliah and the massacre of the Chaldeans who were with him : but the 
country was so thin of inhabitants, in consequence of the secession to Egypt, that he 
could find no more than seven hundred and forty-five persons in the land, whom he 
sent into captivity beyond the Euphrates. Thus signally Avas the long predicted de- 
population of the land completed; and although nomadic tribes wandered through the 
country, and the Edomites settled in some of its southern parts, yet the land remained, 

* Jer. xxxii. 4, 5; xxxiv. 3, 5. tEzek. xii. 13. tLev. xxvi. 34. &2Chron. xxxvi. 21. 



392 AN ILLUSTRATED 

on the whole, uninhabited, and ready for the Hebrews, whose return had as much 
been the subject of prophecy as their captivity had been. 

For the clearer apprehension of the facts which have been stated, it will be desi- 
rable to trace the further operations of the Babylonians in those quarters. 

The year after the conquest of Judea, Nebuchadnezzar resolved to take a severe 
revenue upon all the surrounding nations which had solicited the Judahites to a con- 
federacy against him, or had encouraged them to rebel, although they now, for the 
most part, rejoiced in their destruction. These were the Ammonites, Moabites, Edom- 
ites, Arabians, the Sidonians, Tyrians, and Philistines; nor did he forget the Egyp- 
tians, who had taken a foremost part in action or intrigue against him. This had been 
foretold by the prophets. It had been foretold that ail ihese nations were to be sub- 
dued by Nebuchadnezzar, and were assigned to share with the Hebrews the bondage 
of seventy years to that power. Some of them were conquered sooner and some later; 
but the end of this period was the common term for the deliverance of them all from 
their bondage to Babylon. 

After Nebuchadnezzar had subdued the eastern and western states in his first cam- 
paign, he commenced the siege of the strong city of old Tyre, on the continent:, in the 
year B. C. 584, being two years after the destruction of Jerusalem. This siege occu- 
pied thirteen years, a fact which illustrates, perhaps, not so much the strength of the 
place as the vitality of a commercial state. This is, however, only to intimate that 
during this period the city was invested by a Chaldean army; for many other impor- 
tant enterprises were undertaken and accomplished during the same period. It was 
during the siege that Nebuzaradan marched into Judea to avenge the murder of Ge- 
dajiah and the Chaldeans, as was just related. 

Before Tyre was taken, the inhabitants, having the command of the sea, fled with 
all their effects to the insular Tyre in its neighborhood ; so that the Chaldean army 
found but little spoil to reward their long toil and patience in the siege. This had 
been foretold by the prophet Ezekiel (Ezek. xxix. 18-20), but although Nebuchad- 
nezzar and his army were to obtain "no wages for the great service they had served 
against Tyre," in the long course of which " every head was made bald and every 
shoulder peeled/' yet as a compensation they were promised the plunder of " the land 
of Egypt, her multitude, her spoil, and her prey." Accordingly, in the spring of the 
year B. C. 570, after the war with Tyre was finished, Nebuchadnezzar invaded Egypt, 
and, from a concurrence of weakening circumstances in that country, was enabled to 
overrun the whole country from Migdol, its northern extremity, near the Red sea, to 
Syene, the southern, bordering upon Ethiopia. This he also subdued, together with 
the other auxiliaries of the Egyptians. The reigning king was liie same Pharaoh- 
Hophra, or Apries, who was on the throne at the time Jerusalem was besieged, and 
whose faint and abortive motion to relieve his allies has been recorded. This proud 
and haughty tyrant was reduced to vassalage; and so wasted and depopulated was 
the land by the invaders, that it lay comparatively desolate for forty years. The king 
was himself soon after defeated and captured by his discontented and revolted sub- 
jects, under Amasis, who was made king, and who was reluctantly compelled by the 
clamors of the soldiers to inflict death upon his predecessor. Amasis was confirmed 
in the throne by the Assyrian king. 



CHAPTER XXII. 
THE CAPTIVITY. 

BefoPwE we enter upon the historical details of the period which now opens, it is 
proper to take a rapid survey of the principles developed in the history through which 
we have passed, and to indicate the consequences which are exhibited in the portion 
that lies before us. 

In the commencement of the work, we have stated, in general terms, the leading 
design of the selection of the Hebrew race, and of their settlement in the land of Ca- 
naan as a distinct and peculiar people, and separated from all other nations by the pe- 
culiar institutions which were given to them. That ihey were appointed to be "stew- 
ards of the mvsteries of God," is the substance of the considerations stated there and 



HISTORY OF THE BIBLE. 



393 




394 AN ILLUSTRATED 

enforced in subsequent passages. The history itself shows under what forms and ob- 
ligations the stewardship was imposed, and how unfaithfully its duties were dis- 
charged ; and we are come to the punishments which that unfaithfulness incurred. 

And did that unfaithfulness render the promises and designs of God of no effect? 
Nay, much otherwise ; but rather tended to illustrate the more strongly his Almighti- 
ness, by the accomplishment of all his designs, in spite of, and even through, the re- 
luctance, the improbity, and the treachery of the instruments he employed. They 
might have worked his high will with great happiness and honor to themselves; but 
since they did not choose this, they were compelled to work that will even by their 
misery and dishonor. It was not in the power of the instruments to frustrate the in- 
tentions of Jehovah ; they only had power to determine whether that will should be 
accomplished with happiness or with misery to themselves, and, in consequence, 
somewhat to vary the mode in which those designs were exhibited and fulfilled. 

The main cause of the personal and national failure of the Israelites, as instru- 
ments of a design which was accomplished notwithstanding their misdoings, is by 
no means of difficult detection. Politically considered, it may be resolved into what 
has been in all ages and countries the leading cause of calamity and miscarriage — a. 
reliance upon men and upon individual character, which at best is but temporary and 
fluctuating, rather than upon institutions which are permanent and unchanging. In 
these, every needful amelioration is an abiding good ; whereas the existence of a good 
king, or judge, or priest, is at the most but " a fortunate accident," contingent on that 
most feeble thing, the breath of man. Nothing had been wanting to fortijy their pe- 
culiar position by institutions admirably suited to their destined object, and made more 
impregnable by numerous sanctions and obligations than any other institutions ever 
were, or ever can, indeed, with any propriety, be made, by any authority short of that 
infinite wisdom by which the Hebrew institutions were established. Thus the nation 
was placed in the peculiarly advantageous position — which many enlightened nations 
have struggled for and sought after in vain — that their happiness, their prosperity, 
their liberties, were not dependant on the will of any men or set of men, but rested 
on firm institutions which were as obligatory upon the chiefs of the land as upon the 
meanest of the people. 

But this was a new thing on the earth, and the Hebrew nation seemed utterly in- 
capable of appreciating its value; and, indeed, what oriental nation is there, at this 
advanced day, by which the value of so precious a gift would be duly appreciated ? 
They rested always on men ; they always wanted leaders. And as they were led 
they followed : if their leaders were good and just men, they did well ; if evil men, 
not well. They turned their back upon institutions, and threw themselves upon the 
accidents of human character : — and they fared accordingly. This preference occurs 
everywhere in the history of this people, and is with peculiar prominence evinced in 
their determination to have " a king to rule them like the nations ;" in the ease with 
which Jeroboam was enabled to establish a schismatical worship in ten of the tribes; 
and in the facility with which, even in Judah, the people followed the examples of- 
fered by their kings. 

With reference to this point, the character so frequently given to Jeroboam when 
the sacred writers have occasion to mention his name, as "Jeroboam, the son of Ne- 
bat, who sinned, and made Israel to sin," has always seemed to us frightfully em- 
phatic and significant. 

Had the ancient Hebrews adhered to their institutions, n was impossible for then), 
as a political body, not to have fulfilled their special vocation in the world. But hav- 
ing, by the neglect of those institutions (which, among other benefits, secured the ab- 
sence of idolatry and its concomitant vices), done all that in them lay to frustrate the 
very objects for the promotion of which existence had been given to them, the) made 
it necessary that God should accomplish his own objects, not, as desired, by their wel- 
fare and by the coafusion of their enemies, but by their misery and destitution. It 
was left him to demonstrate his almightiness — his supreme power over all the " gods" 
which swarmed the world, not by overthrowing with his strong hand all the enemies 
who rose against them, and by maintaining them in the land he had given them, 
against the old conquerors by whom great empires were thrown down, but by making 
these very nations the instruments of his punishments upon the chosen people. And 
this was accomplished under such peculiar circumstances of manifest intention and in- 
strumentality, that the conquerors themselves were brought to acknowledge the su- 



HISTORY OF THE BIBLE. 395 

premacy of Jehovah, and that they had been but the blind agents of his will. The 
strong and marked interference to prevent " the great king;s" from engrossing to them- 
selves the merit or glory of their victories, and from despising the God of ihe people 
who, for their sins, had been abased at their footstool, even extorted from these proud 
monarchs the avowal that they had received all their crowns and all their kingdoms 
from " the most high God," whom the Hebrews worshipped. Now this and other 
results of the destitution of the Hebrews as strongly, and perhaps more strikingly, 
subserved the great object of keeping alive in the world the knowledge of a supreme 
and universal governor and creator, as by maintaining the Hebrews in Palestine. In- 
deed, that this great truth was diffused among, and impressed upon, the conquering 
nations by the captivity of the Hebrews, — that " the Lord's song" was not sung ut- 
terly in vain in a strange land, by the captives who wept when they remembered Zion 
under the willows and beside the waiers of Babylon, — in short, that they received 
some salt which kept them from utter putrefaction, some leaven which wrought vi- 
tally in them and prepared them for the revelations which the " fulness of times" pro- 
duced — is evinced by the history of Daniel, by the edicts of Nebuchadnezzar, of Da- 
rius, and, above all, of Cyrus, and may even ue traced in the tradition which ascribes 
the doctrines and important reforms of Zoroaster to his intercourse with the Jewish 
captives and prophets at Babylon. 

Thus, ali hough they had forfeited the high destiny of preserving and propagating 
certain truths as an independent and sovereign people, the forfeiture extended only to 
their own position, for the truths intrusted to them were still preserved and diffused 
through the instrumentality of their bondage and punishment. This was true even 
in the times posterior to their restoration to their own laud. 

We have been anxious to make these remarks, lest the facts of the history should 
seem to intimate that the divine intention in the establishment of the Hebrew com- 
monwealth was frustrated by the perversity of the people which rendered the sub- 
version of that commonwealth necessary. Having, as we trust, shown that there is 
no room for this conclusion, it may seem better to reserve such further remarks as may 
tend to develop the spirit of the ensuing history, for the natural connexion with the 
record of the circumstances in which they are involved. We now therefore proceed 
to record the captivities of Israel and of Judah. 

AVhen Jerusalem was destroyed, one hundred and ninety-four years had elapsed 
since the Israelites of Galilee and Gilead had been led away captive into Assyria; 
one hundred and thirty-three years since Shalmaneser had removed the ten tribes to 
Halah, and Habor by the river Gozan, and to Hara and other cities of Media ; and ten 
years since Nebuchadnezzar had banished some of the inhabitants of Jerusalem to the 
river of Chebar. The determination of the sites to which the Israelites were removed 
is a matter of some interest, but one which, in a work like the present, does not re- 
quire any large investigation. The interest lies in the means thus given of determining 
the district to which the Israelites were expatriated ; and it is sufficient for us to state 
that all the investigations which have yet been instituted, and all the information 
which has yet been acquired, concur in referring all these names (excepiing, of course, 
the river Chebar) to that northwestern part of the present Persian empire which 
formed the ancient Media. It is, indeed, remarkable that the only other cities whose 
names occur in the history of the captivity of the ten tribes, are Rhages and Ecbatana, 
which we know to have been important cities of Media, in both of which it appears 
that the expatriated Israelites were settled in considerable numbers. 

Even this much it is important to learn; because of itself it throws much light 
upon the policy of the Assyrian conquerors, and upon the position which the removed 
Israelites ultimately occupied. Media was then subject to the Assyrian empire, al- 
though still chiefly occupied by the native Medes; it seems, therefore, to have been 
the policy of the Medes to remove the inhabitants of one conquered country to an- 
other conquered country with the view of weakening the separate interest or" nation- 
ality of both, and of promoting such a fusion of races and nations as might tend to 
realize tranquillity and permanence to the general empire. From this allocation of 
the expatriated Israelites in Media results the important fact that, whereas Judah was 
always subject to the conquering nation, Israel was only so for a short time, as the 
Medes, among whom they were placed, were not long in asserting their independence 
of Assyria, which empire they (with the Babylonians) ultimately subverted, and con- 
tinued independent of the great Babylonian empire which succeeded, and to which 



396 AN ILLUSTRATED 

the captives of Judah were subject. So, then, the relations of the ten tribes were 
with the Medes, not with the Assyrians or Babylonians; and their relations with the 
Medes were not, and were necessarily far better than, those between captives and 
conquerors. It does not appear how the Medes could regard them, or that they did 
regard them, otherwise than as useful and respectable colonists whom the common 
oppressor had placed among them, and whose continued presence it was desirable to 
solicit and retain. It is hard to call this a captivity ; but since it is usually so de- 
scribed, it is important to remark that the captivity of the ten tribes and that of Ju- 
dah was under different, and independent, and not always friendly, states. There is 
a vague notion that since the Babylonians subverted and succeeded the Assyrians, the 
Israelites, who had been captives to the Assyrians, became such to the Babylonians, 
and were afterward joined in that captivity by their brethren of Judah ; but this, as 
we have seen, was by no means the case. 

The information Ave possess respecting the condition of the ten tribes, before and 
after the fall of Jerusalem, is exceedingly scanty. It is certain that duiing the long 
years which passed before Judah also was carried into captivity, the expatriated 
Israelites fully participated in all the extravagant hopes of their brethren in Judah, 
and were looking with sanguine expectations for a speedy restoration to their own 
land; and the adverse prophecies and declarations of Ezekiel were as little heeded 
by them as those of Jeremiah were at Jerusalem. 

The apocryphal book of Tobit is the only source from which any information can 
be obtained as to the social position of the expatriated Israelites. We are certainly 
not among those who would like to repose much belief in " the stupid story of Tobias 
and his dog;" yet {he framework of that story is so much in agreement with what 
we do know, and is so probable and natural in itself, that it would seem to have been 
"founded on facts," and to have been concocted by one who was intimately acquaint- 
ed with the condition and affairs of the Israelites under the Assyrians. 

From this it would appear, that many of the captives were stationed at Nineveh 
itself, where they would seem to have lived much like other citizens, and were allow- 
ed to possess or acquire considerable wealth. Among these was Tobit, of the town 
and city of Naphtali, a man who feared God, as doubtless many other of the captives 
did, and who, as far as in his power, squared his conduct by the rules and observances 
of the Mosaical law, and acquired such a character for probity, that the conqueror 
himself, Shalmaneser, took notice of him, and appointed him his purveyor. This 
promotion of one of the expatriated Hebrews is significant in its indications, as it 
shows that, as afterward with their brethren in Babylon, offices of importance and 
profit were, under the Assyrians, open to the ambition, or rewarded the good conduct 
of the Israelites. Tobit availed himself of his position to visit his brother Israelites 
in other cities, to cheer them and to encourage their reasonable hopes and enterprises. 
He must have acquired considerable wealth, as he was enabled todeposite ten talents 
of silver in the hands of Gabel of Rhages, in Media. That he did this may seem to 
imply that the captives stationed in Media were considered more securely circum- 
stanced than those directly under the eye of the Assyrians. When Sennacherib re- 
turned from his signal overthrow in Palestine, he vented his ill-humor upon the He- 
brew captives, and caused many of them to be put to death, and their bodies were cast 
forth to remain unburied beyond the Avails of Nineveh. This was very shocking to 
the pious Tobit, who made it a practice to inter by night the bodies of his brethren 
whom he found unburied. The absence of the bodies occasioned inquiry, and the 
truth came to the knowledge of the tyrant, who would have put him to death ; but 
the good man received timely warning, and made his escape from Nineveh. The 
tyrant himself was soon slain by his own sons; and (another marked instance of pro- 
motion) his successor, Esarhaddon, appointed Achiacharus, Tobit's nephew, to be his 
"cupbearer, and keeper of the signet, and overseer of the accounts." Through this 
person Tobit received permission to return to Nineveh. But he was reduced to com- 
parative poverty, and total blindness Avas soon after added to his misfortunes. Hi? 
nepheAV, Achiacharus, was kind to the family under these circumstances, until Tobit 
thought proper to remove into Elvmais. There poverty was still their lot ; and they 
were supported chiefly by the wife, Anna, Avho took in " woman's Avork," and some- 
times obtained presents from her employers above her actual earnings. 

At last Tobit, who had returned to Nineveh, bethought him of the valuable prop- 
erty he had left with Gabel at Rhages, and 'ie sent his son to reclaim it, after giving 



HISTORY OF THE BIBLE. 397 

him such instructions as shows that travelling was then, as almost ever since, dan- 
gerous in those countries. The romantic adventures of young Tobias on the journey 
Form the most suspicious part of the book— perhaps "the only suspicious part; ior 
which reason, as well as because it affords none of the illustration we require, we 
willingly pass it by. It may suffice to state that Tobias prospered in his journey. 
Tobit lived in Nineveh to the good old age of 158 years, and before his death foretold 
the approaching troubles of Assyria and the destruction of Nineveh, and that "for a 
time peace should rather be in Media," to which country he advised his son to with- 
draw. Tobias was mindful of his counsel, and withdrew to Ecbatana, where, in due 
time, he heard of the destruction of Nineveh by the combined forces of the Medes 
and Babylonians. 

We have already stated the inferences, as to the condition of the expatriated Israel- 
ites, which this narrative opens, although we have no information as to their condi- 
tion aficr the fall of Nineveh and during the contemporary captivity of Judah. But 
there is every reason to conclude that their position under the Medes, when Media 
became an independent and well-governed state, was even less disadvantageous and 
unequal than it had been when that country was part of the Assyrian empire. 

We have brought the history of the kingdom of Judah down to the destruction of 
r erusalem and the desolation of the country. But the history of the captivity must 
»ake us back to an earlier date, even to the time when Nebuchadnezzar spoiled the 
temple of its costly utensils, and sent away to Babylon a number of young princes 
and nobles as hostages for the fidelity of the people and their new king. This was 
eleven years before the fall of Jerusalem. 

Among these captives were Daniel, and his three friends, Hananiah, Mishael, and 
Azariah. These, as tokens of their enslaved condition, received Chaldean names, 
more familiar than their own to the organs of the conquering people. Daniel was 
called Belteshazzar ; Hananiah, Shadrach ; Mishael, Meshach; and Azariah, Abed- 
nego. These were, among others of the most promising of the youths, selected to 
be educated in the palace for three years, under the charge of the chief of the eunuchs, 
in the learning and language of the Chaldeans, to qualify them for holding offices about 
the court and in the state. At the end of that time they were brought before the 
king to be examined as to their proficiency, when the young persons named were 
" found to be ten times better informed in all matters of wisdom and understanding 
than all the magi or astrologers that were in the whole realm." They were accord- 
ingly admitted to a place in that learned body. 

Seventeen years after the destruction of "Jerusalem, and the second year after the 
devastation of Egypt, when all his enemies were subdued on every side, and when his 
rule extended over many nations, Nebuchadnezzar had a dream, which left a profound 
impression upon his mind, but the details of which he was unable to recover when he 
awoke. He therefore sent for all the magi and astrologers, requiring that by their occult 
skill and pretended influence with the gods, they should not only interpret but recover 
the dream he had lost. This they avowed themselves unable to do; whereupon the 
enraged and disappointed king commanded them to be massacred. Daniel and his 
friends were sought for, to be included in this doom ; but Daniel, being informed of 
the cause, repaired to the royal presence, and promised that if further time were 
allowed, he would undertake that the dream and an interpretation should be found. 
To this the king willingly agreed ; and the pious youths betook themselves to fasting 
and prayer, in the hope that God would enable them to satisfy the king's demand. 
Nor was their expectation disappointed. The matter was made known to Daniel in 
a vision. He was then enabled to remind the king that he had seen in his dream a 
compound image, and to inform him that this image represented " the things that 
should come to pass thereafter." In this compound image, the head of pure gold 
denoted Nebuchadnezzar himself, and the succeeding kings of the Babylonian dynasty ; 
the breast and arms of silver, indicated the succeeding but inferior empire of the 
Medes and Persians; the belhj and thighs of brass, the next following empire of the 
Macedonians and the Greeks, whose arms were brass ; the legs of iron, and the toes 
partly iron and partly clay, refer to the Roman empire, which should be strong as 
iron, but the kingdoms into which it would ultimately subdivide, composed of hetero- 
geneous materials, which should be partly strong and partly weak ; and, lastly, the 
stone smitin g the image and filling the whole earth, denoted the kingdom of Christ, 
which was to be set up upon the ruins of these temporal kingdoms and empires, and 



398 AN ILLUSTRATED 

was destined to fill the whole earth, and to stand or continue for ever. " Thou art 
this head of gold," said the prophet to the king; but he did not indicate the nan.es 
and sources of the succeeding and then non-existing empires with equal distinctness. 
But we know them, no', only from the order in which they succeed, and from the 
characters ascribed to them; but from the subsequent visions of Daniel himself, in 
which these empires are distinctly named, and by which the meaning of this prima- 
ry vision is gradually unfolded, and which form, together, one grand chain of prophecy, 
extending to the end of time, and so clear and distinct, that as much of them (nearly 
the whole) as is already fulfilled, and which was once a shadowing forth of the future, 
reads like a condensed history of past ages. 

From the first, Daniel had disclaimed any peculiar pretensions to wisdom 
" There is," he said, " a God in heaven who revealeth secrets ;" and to him he not 
only referred all the credit of the interpretation, but plainly told the king that it was 
to the appointments of this " God in heaven," who had the supreme disposal of all 
events, that he owed all the kingdoms which he ruled. Here was a grand instance 
of that testimony for Jehovah to which, when introducing this chapter, we had occa- 
sion to advert. The king was much struck by it, so that, while he prostrated him- 
self before Daniel as before a superior, he acknowledged that the God who could 
enable him to reveal this great secret was indeed the God of gods and Lord of kings. 
Who does not see that it was for the purpose of impressing this conviction that the 
dream was given to him, the furgetfulness inflicted, and the interpretation bestowed 
on Daniel ? 

Nebuchadnezzar was not slow in rewarding the distinguished qualities which the 
prophet exhibited. He appointed him ruler over the whole province of Babylon, and, 
at the same time, "chief governor over all the wise men of Babylon" (Rak-Mag, or 
Archimagu.s, Jer. xxxii. 3), two of the highest civil and scientific offices in the state. 
At his request, also, his three friends Avere appointed to conduct under him in the 
affairs of his provincial government, while he himself took a high place, if not the 
first place, in the civil councils of the king. 

The services of Daniel and his friends proved too valuable to be dispensed 
with : but mature deliberation disgusted the king at his dream and its interpretation , 
and his pride disposed him to retract the acknowledgment he had made of the 
supremacy of the God of a conquered people. It was, as we apprehend, under this 
influence that he erected a great image, of which not the head only, but the whole 
figure was of gold,* to denote the continuance of his empire, in opposition to his 
dream ; and it was dedicated to the tutelary god Bel, or Belus, whose power he now 
considered superior to that of the God of the Hebrews; whereby, in the most offen- 
sive manner, he revoked his former concession. All men were commanded to worship 
this, and no other god, on pain of death: in consequence of which, the three friends 
of Daniel, who continued their worship of Jehovah, with their faces turned toward 
Jerusalem, and took no notice of the golden image, were seized, and cast into an 
intensely heated furnace. But by the special and manifest interposition of the God 
they served, they were delivered without a hair of their heads being injured: by 
which fact the king, who was present, was constrained to confess that the God of 
the Hebrews, who could after this sort deliver his people, was unquestionably supe- 
rior to all others. 

Nebuchadnezzar manifestly was endowed with many great and generous qualities, 
but he was spoiled by prosperity, while, by the very aggrandizement which exalted 
his pride, he had been fixed into a position which made it necessary to the Divine 
glory that he should be brought to, and kept in, the acknoAvledgment that in all his 
acts he had been but an instrument in the hands of the God worshipped by one of 
the nations which had received his yoke, and whose superiority at least, if not his 
unity, he was required to acknowledge. 

In another dream he was forewarned of the consequences of his excessive pride. 
This dream Daniel unflinchingly interpreted ; but whatever effect it might produce 
was of no long duration. Twelve months after, while contemplating his extensiva 
dominion and the splendor to which he had raised the great city of Babylon, his 

* This was probably the statue of solid gold, twelve cubits high, which, according to Herodotus, stood 
in the temple of Belus, until it was taken away by Xerxes. The height mentioned by Daniel, sixtj ruoi^. 
probably included the pedestal or pillars on wnich it stood, as otherwise its height would have been dis- 
proportionate to its breadth, six cubits. 



HISTORY OF THE BIBLE. 399 

heart swelled with kingly pride, and he exclaimed, " Is not this great Bahylon. 
which I have built for the capital of the kingdom, by the might of my power, and 
for the honor of my majesty ?" While these words were in his mouth, there fell 
a voice from heaven, saying, " king Nebuchadnezzar, to thee it is spoken : The 
kingdom is departed from thee. And they shall drive thee from men, and thy dwell- 
ing shall be with the beasts of the field ; they shall make, thee to eat grass as oxen, 
and seven times [years] shall pass over thee, until thou know that the Most High 
ruleth in the kingdom of men, and giveth it to whomsoever he will." The thing 
was accomplished that very hour; and in this state he remained until " his hairs 
were grown like eagles' feathers, and his nails like birds' claws." The meaning of 
which seems to be that his proud mind was in that instant shattered, and fell into a 
kind of monomania, which made him fancy himself some animal ; in consequence 
of which it was judged necessary by his physicians to humor his fancy by treating 
him as such, and by allowing him within certain limits to act as such. The sequel 
can not be more emphatically told than in his own words, as found in an edict, 
recounting these circumstances, which he issued on his recovery. "At the end of 
the days, I, Nebuchadnezzar, lifted up mine eyes unto heaven, and mine understand- 
ing returned unto me, and I blessed the Most High, and I praised and honored him 
that liveth for ever and ever, whose dominion is an everlasting dominion, and his 
kingdom from generation to generation. And all the inhabitants of the earth are 
reputed as nothing ; and he doeth according to his will in the army of heaven, and 
among the inhabitants of the earth; and none can stay his hand, or say unto him, 
What doest thou ? At the same time my reason returned ; and for the glory of my 
kingdom, mine honor and brightness returned unto me ; and my counsellors and 
lords sought unto me; and I was established in my kingdom, and excellent majesty 
was added unto me. Now I, Nebuchadnezzar, praise, and extol, and honor the King 
of heaven, all whose works are truth, and his ways judgment ; and those that walk 
in pride he is able to abase." This noble acknowledgment demonstrates our former 
argument, that care was taken by Jehovah to maintain his own honor, and to secure 
his own great objects, notwithstanding, and indeed through, that bondage to which 
sin had reduced his people. 

After a long reign of forty-three years, Nebuchadnezzar died in 561, and was suc- 
ceeded by his son, Evil-Merodach. A Jewish tradition* reports that this prince 
behaved so ill, by provoking a rupture with the Medes, during the distraction of his 
father, that Nebuchadnezzar, on his recovery, threw him into prison ; and that he 
there became acquainted with, and interested in, Jehoiachim, the imprisoned king 
of Judah. However this may be, it is certain that one of the first acts of his reign 
was to release Jehoiachim from his long imprisonment of thirty-seven years ; and 
during the remainder of his life he treated him with much distinction and kindness, 
giving him a place at his court and table above all the other captive kings then in 
Babylon. As, however, the text implies that he died before his benefactor, who 
himself survived but three years, the Hebrew king could not long have outlived his 
release. Evil-Merodach was slain in a battle against the united Medes and Persians, 
who by this time had become very powerful by their junction and intermarriages. 
The combined force was on this occasion commanded by young Cyrus, who had 
already begun to distinguish himself, and who had been appointed to this command 
bv his uncle and father-in-law, Cvaxares — " Darius the Mede" of scripture — king 
of the Medes. This was in B. C. 558. 

Evil-Merodach was succeeded by his son Belshazzar. The end only of this 
monarch's reign is noticed in scripture ; but Xenophonf gives instances of his earlier 
conduct in the throne, of which only a barbarous and jealous tyrant could have been 
capable. His last and most heinous offence was the profanation of the sacred vessels 
belonging to the Jerusalem temple, which his illustrious grandfather, and even his 
incapable father, had respected. Having made a great feast " to a thousand of his 
lords," he ordered the sacred vessels to be brought, that he and his wassailers might 
drink wine from them. That there was an intentional insult to the Most High in this 
act transpires in the narrative : " They praised the gods of gold, silver, brass, iron, and 
stone ; but the God in whose hand was their breath, and whose were all their ways, 
they praised or glorified not." Indeed, to appreciate fully this act and its conse- 

* Noticed by Jerome on Isaiah xiv. * Uvrop. i. 4. 



400 AN ILLUSTRATED 

quences, it is indispensably necessary that the mind should revert to the operations 
by which the supremacy of Jehovah was impressed upon Nebuchadnezzar — opera- 
tions not hid in a corner ; and which, together with the public confessions and decla- 
rations of this conviction which were extorted from that magnanimous king must 
have diffused much formal acquaintance with the name and claims of Jehovah 
among the Babylonians, with which also the royal family must have been in a pecu- 
liar degree familiar, not only through these circumstances, but through Daniel, who 
had occupied high rank at court in the still recent reign of Nebuchadnezzar, and 
whose mere presence must constantly have suggested the means to which his 
advancement was owing. From this it will be seen, that, on the principle of opera- 
tion which we have indicated in the early part of this chapter, the time was now 
come for another act whereby Jehovah might vindicate the honor of his own great 
Name, and enforce his peculiar and exclusive claims to the homage of mankind. 

Suddenly a mysterious hand appeared, writing conspicuously upon the wall words 
of ominous import, but which no one could understand ; for, although they were in 
the vernacular Chaldean language, the character in which they were written was the 
primitive old Hebrew, which differed totally from the Chaldee, and was the original 
from which that which is called the Samaritan character was formed. The king him- 
self was greatly agitated, and commanded the instant atiendance of the magi and as- 
trologers. They came, but were utterly unable to divine the meaning of the portentous 
words upon the wall. This increased the terror of the impii us king, which was at 
its height when the queen-mother, or rather grandmother* made her appearance. She 
soothed the troubled monarch, and reminded him of the services and character of 
Daniel ; indicating him as one " in whom is the spirit of the holy Gud ; and in the 
days of thy grandfather light, and understanding, and wisdom, like the wisdom of the 
gods was found in him ;" and therefore one who was likely to afford Belshazzar ihe 
satisfaction which he sought. It was probably the custom at Babylon (as with re- 
spect to the corresponding officer in other oriental courts) for the archimagus to lose 
his office on the death of the king to whose court he was attached ; and that, conse- 
quently, Daniel had withdraAvn into private life on the death of Nebuchadnezzar. 
This will explain how the king needed to be reminded of him, and how the prophet 
was in the first instance absent from among those who were called to interpret the 
writing on the wall. 

Daniel was sent for: and when he appeared, the king repeated what he had heard 
of him ; stated the inability of the magicians to interpret the portentous words; and 
promised him as the reward of interpretation, that he should be clad in scarlet,! wiih 
a chain of gold about his neck, and that he should rank as the third person in the 
kingdom. The venerable prophet modestly waived the proffered honors and rewards, 
as having no weight to induce his compliance : — " Thy gifts be to thyself, and give 
thy rewards to another; nevertheless I will read the writing to the king." But, first, 
he undauntedly reminded the king of the experience, and resulting convictions of his 
renowned grandfather — adding, with emphasis, " And thou, his grandson, Belshaz- 
zar, hast not humbled thy heart, although thou knewest all this." He then read the 
inscription : — 

"MENE, MENE, TEKEL, [PERES], UPHARSIN." 

Number, Number, Weight, [Division] and Divisions, 

and proceeded to give the interpretation : — 

" Mene, God hath numbered thy reign, and 

" [Mene], hath finished it.| 

" Tekel, Thou art weighed in the balance and found wanting. 

"Peres, Thy kingdom is divided. 

" Upharsin, And given to the Mede and the Persian [Darius and Cyrus]." 

The king heard this terrible sentence: but made no remark further than to com- 
mand that Daniel should be invested with the promised scarlet robe and golden chain, 
and that the third rank in the kingdom should be assigned to him. 

The sacred historian adds, with great conciseness, " That same night was Belshaz. 

* So she is called hy Josephus, fi /.«W7 avrnv ; indeed, the part she took on this occasion is so probable 
of no one as of the widow of Nebuchadnezzar. 

+ It is singular that in Persia scarlet is at this day the distinctive color of nobility. A khan, or noble, is 
known by the scarlet mantle whicli he wears on occasions of ceremony. 

t The repetition merely giving- emphasis to the signification, indicating its certainty and speedy accom- 
plishment. 



HISTORY OF THE BIBLE. 401 

zar, king of the Chaldeans, slairr." How, we are not told: but we may collect from 
Xenophon (Cyrop. lib. vii.) that he was slain through the conspiracy of two nobles, 
Dn whom he had inflicted the greatest indignities which men could receive. This was 
m 553 B. C, in the fifth year of his reign. 

He was succeeded by his son, a boy, named Laborosoarchod (Joseph, cont. Apion, 
i. 20) ; but as he was put out of the way in less than a year, he is passed over in 
p tolemy's Canon, as well as in the sacred history, which relates that, as following the 
death of Belshazzar, " Darius the Mede took the kingdom." In fact, the family of 
Nebuchadnezzar being extinct, Cyaxares, or (to give him his scriptural name) Darius, 
who was brother to the queen-mother, and the next of kin by her side to the crown, 
had the most obvious right to the vacant throne; and while his power was so great 
as to overawe all competition, the express indication of him by the prophet in his in- 
terpretation of the inscription was calculated to have much weight with all concerned, 
and indeed with the whole nation. 

Daniel, naturally, came into high favor with Darius, to whose accession he had so 
materially contributed. On making out new appointments of the governors of prov- 
inces, the prophet was set over them all: and the king contemplated a still further 
elevation for him. This excited the dislike and jealousy of the native princes and 
presidents, who determined to work his ruin. In his administration, his hands were 
so pure, that no ground of accusation could be found against him. They therefore 
devised a plan by which Daniel's known and tried fidelity to his religion should work 
his destruction. They procured from the careless and vain king a decree, that no one 
should for thirty dav» offei any prayer or petition to any god or man save the king 
himself, under pain of being cast into the lion's den. The king at once became pain- 
fully conscious of his weak and criminal conduct, when his most trusted servant, Dan- 
iel, was accused before him as an open transgressor of this decree, and his punishment 
demanded. Among the Medes and Persians there was a singular restraint upon des- 
potism — which while at the first view it seemed to give intensity to the exercise of 
despotic power, really tended to deter the kings from hasty and ill-considered decisions, 
by compelling them to feel the evil consequences with* which they were attended. 
The king's word was irrevocable law. He could not himself dispense with the con- 
sequences of his own acts. Of this Darius was reminded : and he saw at once that 
he was precluded from interfering in behalf of his friend. It is a beautiful illustration 
of the great truth, which appears as the main argument of this chapter, namely, that 
the glory of God was promoted among the heathen by the captivity of his people, — 
that the king himself was already so well acquainted with the character and power 
of Jehovah, that he spontaneously rested himself upon the hope, that, although una- 
ble himself to deliver him from this well-laid snare, the God whom Daniel served 
would certainly not suffer him to perish. The prophet was cast into the lion's den ; 
and the mouth thereof was closed with a sealed stone. The king spent the night 
sleepless and in sorrow. Impelled by his vague hopes, he hastened early in the morn- 
ing to the cavern, and cried in a doleful voice, " Daniel, servant of the living God, 
hath thy God, whom thou servest continually, been able to deliver thee from the li- 
ons ?" To the unutterable joy and astonishment of the king, the quiet voice of Dan- 
iel returned an affirmative answer, assuring the king of his perfect safety. Instantly 
the cavern was opened, the servant of God drawn forth ; and his accusers were cast 
in, and immediately destroyed by the savage inmates of the den. This striking in- 
terposition induced the king to issue a proclamation, to the same ultimate effect as 
that which Nebuchadnezzar had issued in a former time. He wrote unto " all peo- 
ples, nations, and languages, that dwell in all the earth," charging them to " tremble 
and fear before the God of Daniel; for he is the God that liveth, and is steadfast for 
ever, and his kingdom shall not be destroyed, and his dominion shall be even unto the 
end." It would not be easy to overrate the importance of the diffusion of such truths 
as these through the length and breadth of the Median empire. 

It was the established policy of the Medes and Persians to conciliate the good will 
of the subject states, by leaving the practical government in the hands of native prin- 
ces. Darius, therefore, as we may collect from Berosus, appointed Nabonadius, a 
Babylonian noble, unconnected with the royal family, to be viceroy, or king under 
him. This appointment was confirmed or continued by Cyrus, when he succeeded to 
the general empire on the death of his uncle, in B. C. oil. 

During the first years of his reign, Cyrus was too much occupied in foreign wars 

26 



402 AN ILLUSTRATED 

to pay much attention to Babylon ; and this gave Nabonadius an opportunity to assert 
his independence, and to maintain it until the hero was at leisure to call him to ac- 
count. This was not until B. C. 538, when this great prince marched against Baby- 
lon, with the determination to crown his many victories by its reduction. Nabona- 
dius, on his part, seems to have been encouraged by his diviners (Isa. xliv. 25), to repose 
much confidence in his own resources, and in the stability of the kingdom he had 
established. He ventured to meet the Persian army on its advance toward the city ; 
but was defeated in a pitched battle, and driven back to abide a siege within the walls 
of Babylon. Still all was not lost ; for not only was the city strongly fortified, but a 
siege by blockage was likely to be indefinitely protracted, as the town not only pos- 
sessed immense stores of provisions, but the consumption of them would be greatly 
lessened by means of the large open spaces within the city, in which all kinds of prod- 
uce could be raised to a considerable extent. In fact, the siege continued for two 
years, and Babylon was then only taken by a remarkable stratagem. Cyrus observed 
that the town lay the most exposed on the side of the river, and therefore he caused 
a new bed to be dug for its waters; and at an appointed time, by night, the dikes 
were cut, and the Euphrates rolled its humbled stream into this new channel ; and the 
old one, left dry, offered a free passage to the exulting Persians. Even yet, however, 
their condition, in the bed of the river, might have been perilous, and a vigilant enemy 
might have surprised them as in a net ; but that night a public festival was celebra- 
ted in Babylon, and all there was confusion and drunkenness. From this, as well as 
from the little reason to apprehend danger on that side, the gates leading from the 
quays into the city were that night left open, so that an easy and unopposed access was 
offered to the army of Cyrus, and the king was horror-struck and paralyzed, as suc- 
cessive messengers arrived in haste from the various distant quarters of the city, to 
inform him that the Persians had entered there, and thus to learn, that, at both ex- 
tremities at once, great Babylon was taken, B. C. 536. 

Daniel was still alive, and there is evidence that Cyrus knew and valued his char- 
acter. The apocryphal history of Bel and Dragon says that Cyrus conversed much with 
him, and honored him above all his friends. But Ave have better evidence in effects 
which, seeing Daniel still lived, may very safely be, in some degree, referred to the 
instruction and counsel which the now very aged prophet was able to give. 

There is an important and most striking prophecy by Isaiah (xliv. 24, to xlv. 6) 
in which Cyrus is mentioned by name, and his exploits predicted, more than a century 
before his birth. To him it is expressly addressed, and in terms of tenderness and 
respect, which was never, in any other instance, applied to a heathen — if it be just 
to apply that name to Cyrus. In this splendid prophecy Jehovah calls Cyrus " my 
shepherd, who shall perform all my pleasure ;" and, " mine anointed." His victories- 
are foretold, and ascribed to Jehovah ; and, in a particular manner, the taking of 
Babylon by him is foreshown, even to the indication of the very peculiar manner i.*i 
which that conquest was achieved.* And the object of all this — of his existence, of 

* " Thus saith Jehovah of his anointed, 
Of Cyrus, whose right hand I hold fast, 
That I may subdue nations before him, 
And ungird the loins of kings ; 
That I may open before him the valves, 
And the gates shall not be shut ; 
I myself will march on before thee, 
And will make the crooked places straight, 
The valves of brass will I break asunder, 
And the bars of iron will I hew down. 
And I will give to thee the treasures of darkness, 
And stores deeply hid in secret places ; 
That thou mayest know that I, Jehovah, 
That call thee by name, am the God of Israel 
For the sake of Jacob my servant, 
And of Israel my chosen one, 
I have even called thee by name : 
I have surnarned thee, yet Me thou knowest not. 
I am Jehovah, and there is none else ; 
There is no God besides me. 
I girded thee though thou hast not known me ; 
That they may know, from the rising of the sur,, 
And from the west, that there is none beside me. 
I am Jkhovah. and there is none else : 
I form che light, and create darkness, 
1 make peace, and create evil 
I, Jehovah, do all these things." 



HISTORY OF THE BIBLE. 403 

his acts, and even of this prophecy concerning him and them — is declared, with mark- 
ed emphasis, to be, that he may be in a condition to restore the captivity of Judah, 
and that such convictions might be wrought in him as might incline to fulfil this his 
vocation, and to become acquainted with the supreme and sole power of Jehovah. 
And the careful reader will not fail to note in this sublime address to one destined to 
live in a future generation, not only a clear assertion of the unity of God, and his uni- 
versal power and providence, but a distinct blow at the peculiar superstition of Cyrus 
and his people — which consisted in the adoration of two principles — the good and evil, 
represented by light and darkness. Hence the emphasis of— 

" I form the light, and create darkness ; 
I make peace, and create evil." 

We can easily imagine the impression which the perusal of these prophecies would 
make upon the ingenuous mind of this great man, accompanied by the explanations 
which Daniel could pour into his willing ears, and with the further intimation, col- 
lected from the-prophecies of Jeremiah respecting the seventy years of the captivity, 
that the time of the restoration was then arrived, and himself the long pre-determin- 
ed instrument of giving effect 1.0 the Divine intention. His consciousness of all tins 
is evinced in the proclamation, which he issued the same year that Babylon was taken. 
This proclamation is to be regarded as the final acknowledgment from the conquering 
foreign kings of the supremacy of Jehovah, and it was most interesting from the distinct- 
ness with which this acknowledgment is conveyed — " Thus saith Cyrus king of Per- 
sia — Jehovah, the God of the heavens, hath given me all the kingdoms of the earth; 
and he hath charged me to build for himself a temple in Jerusalem, which is in 
Tudah." In this he manifestly alludes to the charge conveyed in the prophecy — 

"Who [Jehovah] saith of Cyrus, He is my shepherd! 
And he shall perform all my pleasures ; 
Even saying to Jerusalem, Thou shalt be built ; 
To the temple, Thy foundation shall be laid." 

Accordingly, the proclamation proceeded not only to grant free permission for such 
of the seed of* Abraham as thought proper to return to their own land, but also com- 
manded the authorities of the places in which they lived to afford every facility lo 
their remigration. 

Before accompanying them on their return, it may be well to contemplate the re- 
sults of the circumstances which have been related, as affecting the position of the 
captive Jews during the period through which we have passed. 

There is certainly nothing to suggest that their condition was one of abject wretch- 
edness. This is in some degree shown by the high offices enjoyed by Daniel and his 
three friends; and by the distinction conferred upon King Jehoiachin by Evil-Mero- 
dach. He not only enjoyed the first rank over oil the kings then at Babylon, but ate 
at the table of the monarch, and received allowances corresponding to his rank. 
While these circumstances of honor must have reflected a degree of dignity on the 
exiles, sufficient to protect them from being ill-treated or despised ; we see that there 
was always some person of their nation high in favor and influence at court, able to 
protect them from wrong, and probably to secure for them important and peculiar 
privileges. They, most likely, came to be considered as respectable colonists, enjoy- 
ing the peculiar protection of the sovereign. Although Jehoiachin did not long sur- 
vive his release from prison, his son Salathiel, and his grandson Zerubbabel undoubted- 
ly partook in and succeeded to the respect which he received. If the story in the 
apocryphal book of Esdras (1 Esd. iii., iv.) of the discussion before Darius, in which 
Zerubbabel won the prize, be a mere fiction, it is still at least probable that the young 
prince, although he held no office, had free access to the court ; which privilege musi 
have afforded him many opportunities of alleviating the condition of his countrymen. 
Ft is even not improbable that (as is implied in the apocryphal story of Susannah, 
and as the tradition of the Jews affirm) the exiles had magistrates and a prince from 
their own number. Jehoiachin, and after him Salathiel and Zerubbabel, might have 
been regarded as their princes, in the same manner as Jozadak and Jeshua were as 
(heir high-priests. 

At the same time it can not be denied that their humiliation, as a people punished 
by their God, was always extremely painful, and frequently drew on them expressions 



404 AN ILLUSTRATED 

of contempt. The peculiarities of their religion afforded many opportunities for the 
ridicule and scorn of the Babylonians and Chaldeans, — a striking example of which 
is given in the profanation of the sacred vessels by Belshazzar. By such insults they 
were made to feel so much the more sensibly the loss of their houses, their gardens, 
and fruitful fields; the leaving of their capital and temple, and the cessation of the 
public solemnities of their religion. (See Jahn, theil ii. band 1, sect. 45, ' Zustand 
der Hebraer in dem Exilium.) 



CHAPTER XXIII. 
THE RESTORATION. 

We consider the great argument of the preceding chapter to have been, that the 
honor of Jehovah was as adequately maintained, and that the knowledge of his claim 
to be the supreme and only God, to have been even more diffused by the destitution 
of the Hebrews, than it would even have been by their continuance in their own land. 
It also appears very clearly to us, that by a succession of such operations as those 
which elicited the public acknowledgments of Nebuchadnezzar, Darius and Cyrus, 
and by acts which could not but be known to many nations, these objects might "have 
been promoted as well without as by the restoration of the Hebrew people to their 
own land, and the re-establishment of the temple service. It may then be asked, 
why it was expedient that Judah should be at all restored?; and, being restored, why 
Israel — the ten tribes — were not ? These interesting questions we can not discuss in 
the extent which they deserve ; but we may suggest, that since, by immutable prom- 
ises, the privilege had been secured to the seed of Abraham of upholding the standard 
of divine truth in the world, until " the fulness of times," and since the nationality of 
Judah, until then, had been anciently secured by the guarantee of the Lord's promise, — 
it was necessary that a restricted restoration, after punishment and correction, should 
for these purposes take place. This was all the more necessary, as it was from Judah 
and from the royal house of David that, as was well known, he was to spring who was 
to enlighten and redeem the world, and to bring in that new creation lor which the 
moral universe groaned as the times advanced to their completion. For his identity, 
as the ransomer promised of old, it was necessary that the dying struggles of the He- 
brew nationality should not be yet permitted to terminate. And further, inasmuch as 
the bondage of the Hebrews east of the Euphrates, had tended in no small degree to 
advance in that quarter the knowledge of the great preparatory principles of which 
the Jews were the commissioned conservators, it remained for the west to be in like 
manner allowed to catch such glimmerings of light, as might make the nations impa- 
tient of their blindness, and prepare them to hail with gladness the future : day-spring 
from on high." And this was, in fact, accomplished by the intercourse of the He- 
brews with the western nations — Egypt, Syria, Asia-Minor, Greece, Rome— in sub- 
jection, in conflicts, or in commerce. 

That Judah was preferred to this vocation, and that the ten tribes were not nation- 
ally or formally restored, must be accounted for by the further development of a con- 
sideration to which the reader's attention was called in the preceding chapter. The 
political sins of Judah were there traced to the disposition to lean rather upon men 
than upon institutions. The sin of Israel was even greater, and merited greater se- 
verity of punishment. There, not only was the same disposition exhibited, but the 
institutions themselves were corrupted, alienated, tortured from the objects for which 
they were expressly framed, and, with most culpable ingenuity, made subservient to 
the very circumstances against which they were designed to operate. In Judah, the 
building of God was indeed often neglecte'd, often allowed to run to ruin ; but it was 
not, as in Israel, made the abiding habitation of unclean and evil things. In Judah, 
a good king could purge out abuses and correct evils ; but in Israel the tampering with 
institutions' was so effective, that the best kings were unable to lay an improving fin- 
ger on them. For these things Israel was thrown loose from the mercies of God, 
much sooner than Judah ; and the evil had been so heinous and deeply rooted, that no 
promise or hope of restoration was held forth, nor did any take place. 

By the attention which, through the captivity and consequent dispersion of iho Jew? 



HISTORY OF THE BIBLE. 405 

among what was then (if we except Egypt) the most civilized nation of the world, 
had been directed to the majesty and providence of Jehovah, we consider that a very 
important part of the mission confided to the Hebrews was accomplished; for an im- 
pression was made, the effects of which may without difficulty be traced to the time 
of Christ, and, therefore, we are thus brought to a sort of end in the national history 
of the Hebrew people. Undoubtedly, the real fall of Jerusalem was that which was 
wrought by the hand of Nebuchadnezzar; the real destruction was that which the 
Assyrians worked in the north, and the Babylonians in the south ; and the real dis- 
persion of the race was that which took place in consequence of the Assyrian and 
Babylonian captivities. A remnant only was preserved, as necessary for the remaining 
objects which have just been indicated ; and it is the history of that remnant which 
forms the subject of the present chapters. 

It is unquestionable that this remnant was highly fitted for its vocation. The large 
mass of the Israelites were natives of the land of their exile, in which they were for 
the most part so comfortably 'situated that only those whose religious zeal and senti- 
ments were above the average warmth, would be likely, or did, encounter the dan- 
gers of the desert and the inconveniences and anxieties of an unsettled country. The 
circumstances of the remigration were in fact such as to attract only those who were 
in the soundest state of moral health. They were also cured of all danger of idola- 
try, and of all disposition to make light of their own institutions. That the Hebrews 
as a body profited largely by the correction which they had received, is unquestiona- 
ble — so largely indeed that under temptations as great as any to which they had in 
former times yielded, idolatry was ever after their abhorrence. And indeed if, during 
the period of the captivity, the proudest heathen were made so seriously attentive to 
the God of Israel, much more were the Hebrews likely to be awakened by the same 
events to be true to their own God. On this point we copy the remarks of Professor 
Jahn : — 

" Among the Hebrews who, agreeably to the sanctions of the law, were punished 
for idolatry by total banishment from their native land, there were certainly many who 
did not worship idols ; and probably not a few, in consequence of this national judg- 
ment, so often predicted, were brought to reflect on and to abhor the superstition which 
had been the cause of so great a calamity. Others, not wholly relinquishing idolatry, 
still retained a reverence for Jehovah. They never, like other transplanted nations, 
intermingled with the people among whom they were settled, but continued a pecu- 
liar race. There were doubtless individual exceptions ; but the nation as such re- 
mained distinct. The intermingling with pagans, and that entire extinction of the 
Hebrews as a peculiar people which must have resulted from it, was promoted by 
the rite of circumcision, by the prohibition of many kinds of food allowed among other 
nations, by ceremonial impurities, and by various other institutions, designed to seg- 
regate and consequently to preserve the nation. These usages had by time become 
a second nature, so that any intimate connexion with Gentiles was a matter of con- 
siderable difficulty. The ancient favors of Jehovah, the miraculous deliverances which 
he had vouchsafed exclusively to them, and the promises he bad given them for fu- 
turity, were not easily forgotten. The fulfilment of so many prophecies respecting 
the fall of the Assyrian empire and of the city of Nineveh, respecting the Babylonian 
captivity and the destruction of Jerusalem, must have raised Jehovah in their eyes far 
above all idols ; and the very punishment they were then suffering was well calcu- 
lated to awaken reflection, and thus become a bitter but powerful antidote to their 
propensity to idolatry. Many Israelites, therefore, in Assyria and Media (as the book 
of Tobit testifies) persisted in the sincere worship of Jehovah ; neither could the Jews 
in Babylon, and those by the river Chebar, fall easily into idolatry, while such men as 
Ezekiel and Daniel were constantly and earnestly reminding them of the God whom 
they were bound to serve. 

" The prophecies of Ezekiel, relating for the most part to events near at hand, were 
accomplished before the eyes of the unbelieving exiles; and every fulfilment was a 
new proof that Jehovah, the author of these predictions, was the God and ruler of 
the world. Thus there were repeated opportunities to remind this superstitious peo- 
ple of Jehovah their God. The remarkable prophecy respecting the conquest and de- 
struction of the powerful city Tyre, which was so speedily accomplished, is particu- 
larly worthy of notice. By such striking accomplishments of the prophecies respecting 
occurrences near at hand, the belief of predictions of more distant events was strenght- 
ened, and the eyes of the Hebrews were eaverlg directed toward the future " 



406 AN ILLUSTRATED 

Thus, and through the deliverance which Jehovah wrought in behalf of his perse- 
cuted servants, — and through the acknowledgments which were extorted from the 
pagan monarchs under whose yoke the necks of Israel and Judah were placed, — " God 
pursued them (so to speak) with the efficacious dealings of his providence, with mir- 
acles and prophecies, in order to compel them to preserve the true religion, and to 
place them in a situation in which it would hardly be possible for them to exchange 
the worship of the creator and governor of the world for the worship of idols. By 
the prophet Ezekiel (Ezek. xx. 32-44), Jehovah declares in so many words that even 
if the Hebrews desired to become united with the heathen, it should not be done; and 
that he would himself find means effectually to prevent the execution of such a de- 
sign" (Jahn, ii. 1, sect. 53, Ruckker der zelien Stamme). 

That the restoration to Palestine, which now took place, is, at least primarily, that 
of which the prophets delivered such glowing predictions, very few who carefully ex- 
amine the subject will find reason to doubt. The more closely the matter is examined, 
the more clearly the details of the prophecy will be found to agree with this fulfilment. 
We are quite aware that the large terms and forcible expressions employed by the 
prophets have Jed all the Jews and many Christians into the expectation of a more 
brilliant and complete restoration than on this occasion took place. Our undertaking 
is however to record past events rather than to undertake the development of proph- 
ecies which may be deemed unfulfilled. That these prophecies have a further 
meaning beyond the literal and primary purport, we take to be evinced not only by the 
glowing language employed, but by the present condition of the Hebrew nation, "like 
a column left standing amid the wreck of worlds and the ruins of nature" (' Trans, of 
the Parisian Sanhedrim,' p. 68, 1807), in which they manifestly remain awaiting des- 
tinies yet to come; but that these destinies include the restoration and independent 
and happy settlement of the nation in Palestine, we hold to be considerably less cer- 
tain and less important than has of late years been made to appear. 

Now, by the decree of Cyrus, the mountains were made low and the valleys filled 
for the return of the Hebrews to their own land. But seeing that only the two tribes 
of Judah and Benjamin — conventionally regarded as one tribe — formally returned to 
Palestine, it becomes an interesting question, What became of the other ten tribes ? 

As the invitation of Cyrus was directed to all the people of Jehovah, and pro- 
claimed throughout his empire, there is every reason to conclude that not a few of 
the ten tribes returned to Palestine. Those who supposed they could improve their 
condition by removing, would attach themselves here and there to a caravan of mer- 
chants, and proceed to the land of their fathers. But as they arrived one after another, 
and in small companies, their return is not particularly noticed in a history so con- 
cise. There might even have been many Israelites in the first great caravan under 
Zerubbabel ; but, however this may be, it is highly probable that the Israelites re- 
turned in considerable numbers, as soon as they heard of the settlement of the pros- 
perity of their brethren in Palestine. Most of these arrivals were probably subse- 
quent to the close of the Old Testament canonical history, and when the restored 
nation had acquired a somewhat settled form. But whether their return were early 
or late, it is certain that at least a portion of them did return, for the history of later 
periods mentions Israelites as settled in Galilee and Peraea (1 Mac. v. 9-24) long 
before the time of Christ. But connecting themselves with the tribe of Judah, they 
finally lost the name of Israelites, and all Hebrews were indiscriminately designated 
as Jews. 

But since many of the tribe of Judah chose to remain in the land of their exile, it 
is reasonable to suppose that still greater numbers of the Israelites who had lived in 
those countries 200 years longer, would feel little inclination to exchange the comforts 
they there enjoyed for the uncertain advantages of Palestine. But as the jealousy 
between Judah and Israel had now ceased, according to the predictions of the proph- 
ets, those Israelites also who remained in exile joined themselves to the tribe of 
Judah, which was in the possession of the temple, and, consequently, they too re- 
ceived the denomination of Jews. 

On these grounds Professor Jahn conceives that all questions and investigations for 
the purpose of ascertaining what has become of the ten tribes, and whether it is 
likely they will ever be discovered, are superfluous and idle. We are not ourselves 
quite so clear that this is the case. We grant indeed that there is no good reason 
for expecting to find the remnant of the ten tribes as distinct from the remnant of 



HISTORY OF THE BIBLE. 407 

Judah; but tnat traces of the Hebrews of both captivities, without distinction of 
tribes, may be found in the countries in which they were so long located, there is 
much reason to conclude. We say in those countries, for the reasons which pre- 
vented them from returning to Palestine were as operative in preventing their migra- 
tion in any other direction. Indeed, while the second temple stood, one would expect 
that such of them as were disposed to migrate at all, would ieturn to the land of their 
fathers, as many of them, no doubt, did. But, apart from this preference, there was 
much reason for their remaining in Media; for the empire which comprehended that 
country, continued long to be possessed by a nation which was quite able to protect 
them and make their homes secure ; while the religion which it professed was more 
in agreement with that of Moses, and less revolting to the peculiar notions of the 
Hebrews, than any other they could find in the world. It is certain also, that 
for a long course of ages a large remnant of the captivity of Judah remained in 
Babylonia, and this so much composed of the elite of the nation, as to secure the 
respect of the Jews who returned to Palestine and multiplied there — all traces of 
which estimation of the Babylonian Jews is not even at this day wholly obliterated; 
and this fact would suggest the probability of a similar local fixity of the ten tribes 
in Media and Assyria. Indeed the probability is the greater, from the fact that in 
those countries, as history proves, they would be much less liable to be disturbed by 
wars and troubles than the Jews of Babylonia. It is probably under such a class of* 
impressions, that the Jews themselves have generally been disposed to look for traces 
of the ten tribes in that direction. Nor, as it would appear, has the search been quite 
abortive. 

In the twelfth century of Christ, the district referred to at page 367 was visited by 
the Spanish Jew, Benjamin of Tudela. After speaking of large congregations of Jews 
in this quarter, he comes to Amaria [which Major Rawlinson regards as the same 
as Halah, now Holwan], where he found 25,000 Jews. " This congregation forms 
part of those," says Rabbi Benjamin, " who live in the mountains of Chaphton, which 
amount to more than 100, extending to the frontiers of Media. These Jews are de- 
scendants of those who were originally led into captivity by King Shalmaneser. 
They speak the Syriac language, and among them are many excellent talmudic 
scholars."* Benjamin then gives the history of the false Messiah, David El Roy, who 
sprang from the city of Amaria, and whose romantic history has lately been made 
familiar to the English public. 

Recently, the Rabbi David D'Beth Hillel has much obscure and dispersed talk 
about the fragments of the tribes which he found in the same quarter. But the fol- 
lowing statement by Major Rawlinson will give more satisfaction to the reader: — 

" If the Samaritan captives can be supposed to have retained to the present day 
any distinct individuality of character, perhaps the Kalhurs, who are believed to have 
inhabited from the remotest antiquity those regions around Mount Zagros, preserve 
in their name the title of Calah [Halah]. They state themselves to be descended 
from Roham, or Nebuchadnezzar, the conqueror of the Jews, — perhaps an obscure 
tradition of their real origin. They have many Jewish names among them, and, 
above all, their general physiognomy is strongly indicative of an Israelitish descent. 
The Iliyat of this tribe now mostly profess Mohammedanism ; but a part of them, 
together with the Gurans, who acknowledge themselves to be an offset of the Kal- 
hurs, and most of the other tribes of the neighborhood, are still of the 'Ali-Ilahi per- 
suasion—a faith which bears evident marks of Judaism, singularly amalgamated with 
Sabaean, Christian, and Mohammedan legends. The tomb of Baba Yadgar, in the 
pass of Zardah, is regarded as their holy place ; and this, at the time of the Arab in 
vasion of Persia, was regarded as the "abode of Elias. The 'Ali-Ilahis believe in a 
series of successive incarnations of the godhead, amounting to a thousand and one, 
Benjamin, Moses, Elias, David, Jesus Christ, Ali, and his tutor Salman, a joint de- 
velopment, the Imam Husein, and the Haf-tan (the seven bodies), are considered the 
chief of these incarnations. The Haf-tan were seven Pirs, or spiritual guides, who 
lived in the early ages of Islam, and each, worshipped as the Deity, is an object of 
adoration in some particular part of Kurdistan — Baba Yadgar was one of these. The 
whole of the incarnations were thus regarded as one and the same person, the 
bodily form of the Divine manifestation being alone changed; but the most perfect 
development is supposed to have taken place in the persons of Benjamin, David, and 

* The Itinerary of Rabbi Benjamin of Tudela. Translated and edited by A. Asher Berlin. 1840. 



403 AN ILLUSTRATED 

AH." Referring to the passage already adduced from Rabbi Benjamin, the major 
notices that he appears to have considered the whole of these 'Ali-Ilahis as Jews,, and 
remarks, " It is possible that in his time their religion was less corrupted."* 

Abandoning this subject for the present, we may now be allowed to return to the 
historical narrative. 

All obstacles being removed, and every facility afforded, Zerubbabel, the grandson 
of King Jehoiachim, and Jeshua, a grandson of the high-priest Jozadak, with ten of 
the principal elders, prepared themselves for the journey home. The number of the 
remnant who joined these heads of the nation was, in round numbers, 50,000, inclu- 
ding 7,337 male and female servants.! This large body was composed chiefly, it would 
seem, of members of the tribes of Judah, Benjamin, and Levi, although the com- 
paratively high number of the remigrants supports the probability that a consider- 
able proportion were of the ten tribes. The prophet Daniel, who must at this time 
have been about ninety years old, remained at the court of Cyrus, where he could 
probably render much more service to his nation than by returning to Palestine. 

Those who were to return assembled from all quarters at an appointed place, 
according to the usual method of collecting a caravan, furnished with provisions and 
other things necessary for the journey. Their camels, horses, and beasts of burden, 
amounted to eight thousand one hundred and thirty-six. Zerubbabel, on whom 
devolved the serious responsibility of directing this immense caravan, received from 
Cyrus the sacred vessels of the temple, and was intrusted with the very large con- 
tributions toward the rebuilding of the sacred edifice made by those of the Hebrew 
race who chose to remain behind. Zerubbabel was not only appointed leader or 
sheikh of the caravan, but the office of governor of Judea was intrusted to him. 
This appointment may probably be attributed not more to the circumstance which 
inclined Cyrus to show peculiar favor to the nation, than to the general policy of the 
Persian kings in leaving the governments of conquered provinces to native governors, 
whenever this could be done with safety. Several months were consumed in prepa- 
rations for the journey; and encumbered as they were with baggage and young 
children, and therefore obliged to travel slowly, the journey itself occupied four 
months. 

The " seventy years" of the captivity were completed by the time they arrived ; 
and they were now to settle in their own land, governed by their own laws, and 
forming a distinct commonwealth. The Persian sovereignty was not a calamity, but 
a benefit, from the protection and security which it gave to a colony as yet too weak 
for independence. 

The people dispersed themselves on their arrival in search of their native cities 
and of necessaries for their families. But in the following month, being the seventh 
of the Jewish year, they all assembled at Jerusalem to celebrate the feast of taber- 
nacles. On this occasion an altar was reared upon the ruins of the temple, and the 
customary sacrifices were offered ; and on this altar the daily morning and evening 
sacrifices were afterward continued. 

In the second month of the second year of their return, the people again assembled 
at Jerusalem, to lay the foundation of the temple, the preparations for which, through 
the voluntary contributions of the people and the elders, were now completed. This 
was a most joyful occasion to all but the old people ; and very loud were the shouts 
of gladness which were raised : but, loud as were the sounds of rejoicing, they were 
neutralized by the wailings of the old people, who had seen " the holy and beautiful 
house" in which their fathers praised Jehovah ; and who wept bitterly and loudly at 
the comparison: for they could perceive that the edifice would neither be so large, so 
magnificent, nor so richly ornamented as the temple of Solomon. It is true, as ap- 
pears from the record found at Ecbatana in the time of Darius Hystaspes, that Cyrus 
had directed that the temple should be twice as large as that of Solomon, and that 
the expense should be defrayed from the royal treasury. But either the proper 
officers had neglected to give effect to these orders, or the Jews were backward to 
avail themselves of the full extent of the monarch's bounty, lest they should awaken 
the envy of the worshippers of Ormuzd, and expose themselves to their persecutions. 
From whatever cause, it is certain that they did not build the temple so large as the 
decree of Cyrus allowed. (Ezra iv. 1-5.) 

* ' Geogr.aphica. Journal,' vol. ix. part 1, p. 36. 

1 The number <x the congregation was 42,620, which, with 7,337 servants, makes 49,697. 



HISTORY OF THE BIBLE. 409 

The Persian governors of Syria and Palestine offered no opposition to the settle- 
ment of the Jews in their own country or to their proceedings there. No doubt, 
therefore, orders corresponding to the tenor of the decree under which the restora- 
tion took place, had been forwarded to them. This indeed is stated by Josephus , 
although such orders, being sent direct to the Persian magistrates, are not noticed by 
Ezra. But opposition, persevering and venomous, came from another and probably 
unexpected quarter. This was from the colonists whom the Assyrian kings had 
planted in the land of Israel, and who had intermarried with the remaining Israelites, 
and now formed one people with them under the name of Samaritans. It does nol 
appear that the Samaritans were, at this time, completely purged of the idolatries 
which their fathers had brought from foreign lands; yet the measures employed to 
enlighten them with the knowledge of the true God seem gradually to have produced 
a considerable effect. The return of the Jews from their seventy years' captivity 
so clearly evinced the over-ruling providence of Jehovah, that the Samaritans were 
extremely desirous to join in rebuilding his temple and celebrating his worship : 
" They said unto the chief of the fathers, ' Let us build with you ; for we seek your 
God, as ye do; and we have done sacrifice to him since the days of Esarhaddon, king 
of Assyria, who brought us up hither.' " This proposal was steadily rejected by 
the Jews : and, whatever their motives may have been, it is easy to discern importani 
reasons in consequence of which this rejection appears to have been subservient to 
the purposes of the Divine economy.* 

Finding they could not prevail, the Samaritans used every means in their power to 
thwart the enterprise. Their influence at the Persian court appears to have been 
considerable, owing perhaps, as Josephus suggests, to their claiming to be of Median 
and Persian origin. Through this influence they managed, during the latter days of 
Cyrus, who was either absent in foreign wars or not at leisure to attend to such pro- 
vincial matters, to oppose such obstacles to the progress of the work that the people 
got disheartened, and discontinued the building. This discouragement continued 
during the succeeding reigns of Cambyses and of Smerdis the magian ; nor was the 
work resumed until the second year of Darius Hystaspes. 

The proceedings of the Samaritans in this matter naturally excited the enmity of 
the Jews ; and thus was laid the foundation of the hatred between the two nations, 
which new provocations continually increased, until, at last, all friendly intercourse 
between them was entirely discontinued. 

Cyrus died seven years after- the restoration of the Jews. The reigns of Cam- 
byses his son, and of the usurping magian Smerdis (seven months), occupied together 
eight years. Darius Hystaspes, one of the seven nobles who slew the intrusive 
magian, was elected king, B. C. 521. 

At Jerusalem, the people had by this time lost their zeal in a Avork which had been 
so much obstructed, and, counting from the destruction of the former temple instead 
of from the commencement of the captivity, they argued that the time for the rebuild- 
ing of the sacred edifice had not y r et arrived. But while they erected fine buildings 
for their own use, and bestowed much expense and labor on the mere ornamental 
parts of their own dwellings, this was obviously a mere pretence, and provoked the 
severe reproaches of the prophet Haggai, who attributed to this neglect the drought, 
and consequent failure of crops, which had then occurred ; and was authorized to 
promise the blessings of plenty from the time they should recommence the building 
of the temple. And, to neutralize the discouragements arising from the detractive 
or sorrowful comparisons of the old men who had seen the temple of Solomon, he 
was commissioned to deliver the celebrated prophecy : — 

" Thus saith the Lord of hosts : 
Yet once more, and in a little while, 
And I will shake the heavens and the earth, 
And the sea and the dry land ; 

* " The intermixture of the Samaritans with the Jews might have rendered the accomplishment of the 
prophecies concerning the family and birth of the Messiah less clear— might have reintroduced idolatry 
among the restored Jews, now completely abhorrent from it, and in various ways defeated the grand 
objects of Providence in selecting and preserving a peculiar people. In consequence of tliis rejection ami 
the alienation it produced, the Jews probably became more vigilant in preserving the strictness, and the 
Samaritans more jealous in emulating the purity, of the Mosaic ritual. They became hostile, and there- 
fore unsuspected guardians and vouchers of the integrity of the sacred text, particularly of the Penta 
teuch. And while the Jews in general, blinded by their national prejudices, could see in the promived 
Messiah only a national and temporal deliverer, the Samaritans appear to have judged of his pretension.; 
with more justice and success."— (Dean Graves's '* Lectures on the Pentateuch," p. 347. 5tl« Ed. 1839. 



410 AN ILLUSTEATED 

And I will shake all the nations, 

And the Desire of all nations shall come, 

And I will fill this house with glory, saith the Lord of hosts. 

The silver is mine, and the gold is mine, saith the Lord of hosts. 

The glory of this latter house shall be greater than of the former, saith the Lord of hosts 

And in this place will I give peace, saith the Lord of hosts."— Hag. ii. 0-9. 

The prophecies of Zechariah tended to the same objects as those of Haggai ; and 
in consequence of their forcible representations, the building of the temple was 
resumed with rekindled zeal. To this resumption of the work, after so long a sus- 
pension, the Samaritans succeeded in drawing the attention of Tatnai, the Persian 
general-governor of Syria, who, being a man of impartial justice, determined to go 
himself to Jerusalem to investigate the matter. He there demanded the authority 
of the Jewish chiefs for their operations, and was referred by them to the edict of 
Cyrus. Tatnai sent a clear and rigidly unbiased report of the matter to the king, 
and did not deem it necessary to direct the present suspension of the work. The 
reference to the Persian court could not have been made under more favorable cir- 
cumstances ; for Darius was of a mild and just character; and, still more, was a 
devoted admirer of Cyrus, and disposed to pay the highest respect to his acts and 
intentions.* The king, on receiving the report of Tatnai, directed a search to be 
made among the archives of the kingdom. It was naturally sought at first among 
the records kept in the treasure house at Babylon. It was not found there ; but a roll 
containing the edict was ultimately discovered in the record chamber of the palace 
at Achmetha (Ecbatana). It directed not only that the temple should be rebuilt, and 
of larger dimensions than before, but that the expenses should be defrayed out of the 
royal treasury. The king directed a copy of this edict to be forwarded to Tatnai, 
together with a letter, in which he was enjoined not to obstruct the building, but 
zealously to forward it, to defray the expenses out of the royal revenues accruing 
within his government, and also to furnish the priests with such animals as were 
necessary for the sacrifices, with wheat, salt, wine, and oil, from day to day, for the 
divine service. " That they may offer sacrifices of a sweet savor to the God of 
heaven, and pray for the life of the king and of his sons." The letter concluded with 
an order (apparently levelled at the Samaritans), that whosoever obstructed the exe- 
cution of the decree should be hanged, and their houses demolished: and an impre- 
cation was added on all kings and people who should attempt to destroy the house 
of God. 

This transaction gives a very favorable idea of the good order and efficient adminis- 
tration of the Persian government ; while the concluding direction affords another and 
very important illustration of the honor which Jehovah had obtained for his name 
among the heathen through the eastward dispersion of the Hebrews. Indeed, the 
edict of Cyrus, which was on this occasion brought to light, contained such a decla- 
ration of reverence for, and dependance on, Jehovah, as alone could not but have had 
great weight upon the mind of Darius. It may be remarked, indeed, that Darius 
himself was a disciple and supporter of Zoroaster, the reformer of the magian reli- 
gion, who is supposed to have profited largely by his intercourse with the Hebrew 
captives and prophets in Babylon. 

Under these favoring auspices, the work proceeded with renewed spirit ; and four 
years after, being the sixth of Darius (B. C. 516), the temple was completed. It was 
dedicated with great solemnity, of which there has ever since been an annual com- 
memoration in " The Feast of Dedication." In the following month the Passovei 
was celebrated in a regular and solemn manner, for the first time since the restoration. 
The temple service was then re-established as before the Captivity ; Jeshua, the high- 
priest, encouraging the other priests and the Levites by his example to attend to their 
peculiar duties. 

The Jews appear to have been undisturbed during the remainder of the thirty-six 
years in which Darius reigned. It is possible, indeed, that some difnoulty arose in 

* Hystaspes, the father of Darius, was high in the confidence and favor of Cyrus, and he (and very 
probably his son) could not but have known so eminent a person as Daniel when at the court of Susa. 
Indeed, the wisdom of Daniel appears to have been a proverb (Ezekiel xxviii. 3). It is remarkable that 
Hystaspes ultimately succeeded (under his son) to the very office of archimagus, or master of the magians. 
which Daniel had formerly occupied. 

t The cut (page 383) actually represents the library at Constantinople, but it is applicable to the present 
subjects, as showing the manner in which records, books, &c, are (and probably were anciently) kept by 
the orientals. 



HISTORY OF THE BIBLE. 



411 




412 AN ILLUSTRATED 

the latter years of that reign from their relation to the Persian empire. Darius, whose 
whole reign was occupied in foreign and generally successful war, had then extended 
his operations westward. After the Persians had lost the battle of Marathon in B. C. 
490, Darius made immense preparations for renewing the war, which kept all Asia in 
a ferment for three years: in the fourth Egypt revolted, which occasioned the division 
of the army into two, one to act against Greece and the other against Egypt. But 
just as all preparations were completed, Darius died, B. C. 485. Now, as the rendez- 
vous of the army in this expedition against Egypt was in the neighborhood of the 
Hebrew territory, it is in every way likely that the Jews were obliged to participate 
in its operations ; or it is possible that they obtained an exemption from personal ser- 
vice on condition of supplying the army with provisions. 

Xerxes completed the intentions of his father as to Egypt, which he succeeded m 
again bringing under the Persian yoke. His subsequent gigantic plans and operations 
against Greece, however important, claim no notice in this place. As the resources 
of the empire were on this occasion taxed to the uttermost, there is no reason to sup- 
pose that the Jews were able to avoid contributing toward this vast undertaking, either 
by their property or personal service, or by both. At the commencement of his reign 
the Samaritans made some attempt to prejudice him against the inhabitants of Judah 
and Jerusalem. But the king confirmed in every particular the grants made by his 
father. Xerxes is the Ahasuerus of Ezra iv. 6. (See also Joseph. Antiq., xi. 4, 8; 
xi. 5. 1.) 

He was succeeded in B. C. 464 by his son Artaxerxes Longimanus, whose protract- 
ed reign was replete with incidents most important and interesting to the Jews. At 
the beginning of it they began regularly to rebuild Jerusalem, and to surround it by 
a wall. But they were stopped in their work by an order from the king, in conse- 
quence of a letter of complaint from the principal Samaritan officers, who described 
Jerusalem, truly enough, as " a rebellious and bad city;" and warned him that if the 
city were rebuilt and fortified, the inhabitants were sure to prove seditious as in for- 
mer times, and would be likely to raise up troubles, and endanger the Persian do- 
minion in that quarter. They appealed to the archives of the empire to prove that 
the town had been demolished and dismantled on account of its rebellion and sedi 
tions. The records were accordingly consulted, and the fact being found as thus 
stated, the king delayed not to send a letter authorizing the Samaritan chiefs to stop 
the work until further orders. This they forthwith did, and with no gentle hand.* 
This opposition of the Samaritans was remarkablv well-timed, and hence, in all prob- 
ability, its success. Immediately on the death of Xerxes, Egypt had again revolted 
from the Persian yoke (Diod. lib. in.) ; the Samaritans therefore could not have chosen 
a fitter opportunity to carry their point, or a stronger argument to work upon the 
king's fears, than the danger that might result from allowing the Jews to fortify their 
city. For, strengthen and increased as they were in the seventy-two years since their 
return, it might be apprehended that, as in former times, they would not only them- 
selves follow the example of Egypt by refusing to pay tribute, but that they might 
offer serious obstruction to the Persian army to be employed in the reduction of 
Egypt, in going or returning through Palestine. 

After he had subdued all his domestic foes and competitors for the crown, Artax- 
erxes, in the third year of his reign, celebrated at Susa the general and protracted re- 
joicing which usually attended the settlement of a new king on the throne. At a 
public banquet, the king, in his cups probably, had the folly to send for the queen, 
Vashti, that the banqueters might be witnesses of her extreme beauty. An order so 
repugnant to the customs of women, the queen was under the necessity of disobey- 
ing, and disobedience, whatever were the cause, could not be allowed to pass un- 
punished. All the sages of Persia held that, to prevent the evil effects of this exam- 
ple, it was necessary that the queen should be deposed, and that the act of deposi- 
tion should be accompanied by a decree that every man should bear rule in his own 
house ! So Vashti was deposed ; and, ultimately, a beautiful Jewish damsel named 
Esther was promoted to her place, in the fourth year of Artaxerxes. 

The king had now leisure to turn his attention to Egypt, and in the course of the 
expedition to bring that country back to its subjection, which was happily concluded 

* Ezra iv. 6-23. The whole passage is referred to this reign in the text (after Howe and Hales), undei 
the impression that where it stands in the original narrative it is an historical anticipation, and not in iis 
propei chronological place. 



HISTORY OF THE BIBLE. 



413 



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414 AN ILLUSTRATED 

n the sixth year of his reign. He had probably sufficient opportunity to become ac- 
quainted with the present character and position of the Jews, and with the claims tc 
his favor which they derived from the edicts of Cyrus and Darius. At all events, in 
the seventh year of his reign, he indicated his knowledge of those edicts and his wil- 
lingness to enforce them, by authorizing " Ezra the priest, and a scribe of the Law 
of the God of Heaven" to proceed to Jerusalem " to beautify the house of Jehovah," 
and to establish the ecclesiastical and civil institutions with greater firmness and order 
than they had yet acquired. His powers were very large. He was commissioned 
to appoint judges, superior and inferior, to rectify abuses, to enforce the observance 
of the law, to punish the refractory with fines, imprisonment, banishment, or even 
with death, according to the degree of their offences. He was also permitted to make 
a collection for the service of the temple among those Hebrews who chose to remain 
in the land of their exile ; and the king and his council not only largely contributed 
toward the same object, but the ministers of the royal revenues west of the Euphrates 
were charged to furnish Ezra with whatever (within certain limits) of silver, corn, 
wine, oil and salt (without limit) which he might require for the service of the tem- 
ple. Such persons of the Hebrew race as thought proper to return with Ezra to their 
own land, were permitted and invited to do so. From the whole tenor of this com- 
mission it is evident that the God of the Hebrews was still held in high respect ?.t 
the Persian court*; and, by a new concession, all his ministers, even to the lowest 
nethinim, were exempted from tribute, and thus put on an equality with the Persians 
and the Medes. For these favors some writers would assign " the solicitations of 
Esther" as the motive. But it is not clear that the king knew she was a Jewess. It 
was certainly perfectly competent for Esther to make the king better acquainted with 
the claims of the God she served and of the people to whom she belonged ; nor should 
she be blamed for employing, or the king for receiving, such influence. But there 
were other and adequate means through which " the great king" might acquire this 
knowledge, at which he certainly arrived. To the series of splendid acknowledg- 
ments extracted from these illustrious monarchs through the captivity and vassalage 
of the Jews, let us add that of Artaxerxes, whose commission to Ezra orders : " What- 
soever is commanded by the God of Heaven let it be diligently done for the house 
of the God of Heaven ; lest there be wrath [from Him] against the realm of the king 
and his sons." 

It is worthy of remark however, that the decree of Artaxerxes was limited to the 
same object — the temple — as the edicts of former kings; and that no mention is 
made of the walls, from which it appears that the king was not yet prepared to con- 
cede that Jerusalem should be fortified. 

The rendezvous of the party gathering for this second caravan was by the river 
Ahava, where the number assembled was found to consist of sixty "houses," con- 
taining one thousand seven hundred and fifty-four (adult ?) males, so that, with women 
and children, there were probably not less than six thousand persons. When Ezra 
surveyed this party it was with much chagrin that he found not one of the tribe of 
Levi among them, notwithstanding the exemption from tribute; and it was not with- 
out difficulty that two families of priests were induced to join the emigrants. 

Considering the treasure with which they were charged, and the number of help- 
less women and children of the party, there was much ground to apprehend dangei 
from the Arabs infesting the desert over which the caravan must pass, and who then, 
as now, were wont to assault, or at least to levy large contributions on caravans too 
weak or too timid to resist them. Ezra therefore appointed a special season for fast- 
ing and prayer beside the river, that they might, as it were, throw themselves upon 
the special protection and guidance of Jehovah : for, as Ezra ingenuously confesses, 
" I was ashamed to require of the king a band of soldiers and horsemen to defend 
us against the enemy by the wa^ ; because we had spoken unto the king, saying, 
The hand of our God is upon all them for good that seek him, but his power and 
his wrath is against all that forsake him.' " 

Their confidence was not in vain, for they all arrived safely at Jerusalem after a 
journey of four months. They set out on the first month of the seventh year of the 
king's reign, and reached their destination on the first day of the fifth month, 
B. C. 457. 

Of all the improvements and regulations which Ezra introduced into Judea, the 
book which bears his name only records his exertions in removing the heathen womer. 



HISTORY OF THE BIBLE. 



415 




416 AN ILLUSTRATED 

with whom matrimonial connexions had very generally been formed by the Jews — 
to such an extent indeed that even the sons of the high-priest Jeshua, and many of 
the other priests, had fallen into this grievous error. To annul these marriages, was 
a measure, however harsh to the natural affections, indispensably accessary as a se- 
curity against a relapse into idolatry. 

While Ezra was thus, and by other means, laboring to raise the character and im- 
prove the condition of the Hebrews in Judea, all the Jews in the Persian dominions 
were suddenly threatened with entire extermination. Haman, an Amalekite, and as 
such, an inveterate foe of the Hebrew nation, occupied the chief place in the confi- 
dence and service of the Persian king. His paltry pride being irritated by the appa- 
rent disrespect of a Jewish officer, named Mordecai (the uncle of Queen Esther, but 
not known as such), he laid a plot for the massacre of the whole nation and the spo- 
liation of their goods. The book of Esther, to which we must refer the reader, re- 
lates at large the particulars of the plot, and shows how the machinations of the 
Amalekite were defeated by the address and piety of Queen Esther, and turned upon 
the unprincipled contriver himself, who was destroyed with all his family, and Mor- 
decai (by virtue of an old and neglected service) promoted to his place. 

In. the narrative of this transaction, the attention is arrested by the further illustra- 
tion, offered in the case of Haman and afterward of Mordecai, of the distinction and 
wealth which foreigners and captives — or, at least, persons of foreign and captive 
origin — were enabled to attain. The rank is obvious ; and as to the wealth they were 
allowed to acquire, no more striking illustration can be afforded than by the fact that 
Haman, to gratify his barbarous whim, was in a condition to offer the king a gratuity 
of ten thousand talents of silver, to defray the probable deficiency of the royal revenue 
by the proscription of the Jews throughout the empire. This the king declined ac- 
cepting. The amount, computed by the Babylonish talent, would be upward of two 
millions sterling ; and this, it appears, was considerably short of the full amount of 
the Jewish tribute. 

On this occasion, we also have another example of the mischievous consequences 
which might result from the king being unmindful of the heavy responsibility of cau- 
tion, which was designed to be imposed by the well-meant law which precluded his 
decrees from being changed or repealed. For when Artaxerxes became convinced of 
the grievous wrong into which he had been led in decreeing the massacre of the 
Jews, it was beyond his power to recall the order he had issued. All he could do 
was to despatch swift couriers with a counter decree, empowering the Jews to stand 
upon their defence when assaulted, with the aid of whatever moral advantage they 
might derive from this indication of the present intentions of the king. On the ap- 
pointed day, which had been destined to sweep the race of Israel from the face of the 
earth, the Jews were by no means wanting to themselves. They repelled their 
assailants by force of arms, and that with such effect, that in Susa itself eight hun- 
dred men fell by their hands, and in the different provinces seventy-five thousand. 
The slaughter among the Jews themselves is not stated, but must have been con- 
siderable. 

This great deliverance has ever since been commemorated by the annual feast of 
Purim, or of Lots, — so called from the lots which were superstitiously cast by Haman 
to find a propitious day for the massacre. 

It was not until the' twentieth year of his reign that Artaxerxes granted the long- 
delayed permission to build the walls of Jerusalem. It was then obtained at the in- 
stance of a Jew named Nehemiah, who held at the Persian court the high and confi- 
dential office of cup-bearer, or butler. He had become acquainted with the mortifica- 
tions and insults to which the inhabitants of Jerusalem were exposed through the 
defenceless condition of their city; and the depression of his spirits, in consequence, 
was too strongly marked on his countenance to pass unnoticed by the king, who de- 
manded the cause of his sadness. As it was no ordinary misdemeanor to exhibit sad- 
ness in the presence of "the king of kings," Nehemiah was much alarmed, but 
answered, " Let the king live for ever : why should not my countenance be sad when 
the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are 
consumed with fire?" The king encouraged him to declare his wishes freely, and 
the result was that Artaxerxes consented to dispense with his services at court for a 
few years, and gave him the appointment of tirshata, or civil governor, of Judea, in 
succession to Zerubbabel, whose death about this time might furnish an additional 



HfSTORY OF THE BIBLE. 



417 




Modern Oriental Gate. 



\L i 



418 AN ILLUSTRATED 

reason /or the appointment (Neh. xii. 47). This would not interfere with the com- 
mission of Ezra, which was chiefly of an ecclesiastical nature, and who, bv the dis- 
charge of his proper function of teaching the law to the people, would give the new 
governor important co-operation. 

Nehemiah was commissioned to build walls and gates to the town, to erect a 
palace for himself and future governors, and afterward to rebuild the city. All this 
he accomplished with singular zeal, ability, and disinterestedness, in the course of his 
administration of twelve years, to which his leave of absence from the Persian court 
extended. He had to encounter much opposition and many threats from the chiefs 
of the surrounding nations,— Sanballat the Samaritan, Tobiah the Ammonite, the 
Arabians, and the remnant of the Philistines. But Nehemiah piously encouraged the 
people to rely on Jehovah, and " to fight for their brethren, their sons and their 
daughters, their wives and their homes." And he divided them into two parts, one 
to fight and the other to labor and build ; and even the builders " with one hand 
wrought in the work, and with the other held a weapon." Thus, by the most noble 
exertions, the whole wall, which was distributed in lots among the priests and chiefs 
of the people, was finished, with all the towers and gates, in the short space of fifty- 
two days. 

On the commission of Nehemiah, Hales, following the acute observations of Howes, 
remarks : — 

" This change in the conduct of Artaxerxes, respecting the Jews, maybe accounted 
for upon sound political principles, and not merely from regard to the solicitations oi 
his cup-bearer or the influence of his queen. 

" Four years before, in the sixteenth year of his reign, Artaxerxes, who, after the 
reduction of Egypt, had prosecuted the war against their auxiliaries, the Athenians, 
suffered a signal defeat of his forces by sea and land, from Cimon the Athenian gen- 
eral, which compelled him to make an inglorious peace with them, upon the hu- 
miliating conditions, I, that the Greek cities throughout Asia should be free and 
enjoy their own iaws ; 2, that no Persian governor should come within three days' 
journey of any part of the sea with an army ; and 3, that no Persian ships of war should 
sail between the northern extremity of Asia Minor and the >joundary of Palestine, 
according to Diodorus Siculus (lib. xii). Thus excluded from the whole line of sea- 
coast, and precluded from keeping garrisons in any of the maritime towns, it became 
not onlv a matter o! prudence but of necessity to conciliate the Jews ; to attach them 
to the Persian interest, and detach them from the Grecians by further privileges; 
that the Persians might have the benefit of a friendly fortified town like Jerusalem, 
within three days 1 journey of the sea, and a most important pass to keep up the com- 
munication between Persia and Egypt; and, to confirm this conjecture, we may re- 
mark that in all the ensuing Egyptian wars, the Jews remained faithful to the Per- 
sians ; and even after the Macedonian invasion : — and surely some such powerful 
motive must have been opposed in the king's mind to the jealousyand displeasure 
this measure must unavoidably excite in the neighboring provinces hostile to the 
Jews, whose remonstrances had so much weight with him formerly. It was neces- 
sary, therefore, to intrust the important mission to an officer high in former trust and 
confidence,, such as Nehemiah, whose services at court Artaxerxes reluctantly dis- 
pensed with, as appears from his appointing a set time for Nehemiah's return, and 
afterward, from his return again to Persia in the thirty-second year of his reign." 

While the city remained unwalled the mass of the people had chosen rather to 
dwell in the country than in a place so conspicuous and yet so insecure. The walls 
were built on the old foundations; and Nehemiah found that although as encloseo 
within the walls " the city was large and great," yet " the people were few therein, 
and the houses were not budded. " He therefore caused the people to be registered, 
and required ihat one family in ten (to be chosen by lot) should come to reside in 
Jerusalem. Those who, without waiting the decision of the lot, voluntarily offered 
themselves to dwell in Jerusalem, were received with peculiar favor. The city was 
thus replenished with inhabitants, and the walls with defenders. The walls were 
dedicated with great solemnity and joy. And while the governor was thus heedfu 
of the stone-and-mortar framework of the social system which he desired to establish 
he was by no means negligent of the inhabiting and animating spirit. He appliec 
himself diligently (assisted by Ezra) to the organization of the temple-service, and oi 
the civil eovernment ; while various abuses, which the unsettled condition of affairs 



HISTORY OF THE BIBLE. 419 

had engendered, were corrected by him with a firm and unsparing hand. And to 
strengthen his authority and iniluence, and that he and his government might not be 
burdensome to the people, this tine-spirited man declined to receive the usual dues 
of a governor; but while he travelled with a great retinue, maintained a large num- 
ber of servants, and kept open table at Jerusalem, the heavy charges were entirely 
borne from his own private fortune, which must have been very considerable. That 
he, a foreigner and a captive, was enabled to accumulate such a fortune, affords 
another illustration of the liberality of the Persian government; which also was un- 
questionably, as far as the Hebrews at least were concerned, the best and most gen- 
erous of the foreign governments, to which they were at any time subjected. 

It was during the government of Nehemiah that Ezra, his ecclesiastical coadjutor, 
completed his collection and revisal of the sacred books. Traces of his careful hand 
may still be detected throughout the historical books of scripture; and the settlement 
of the Old Testament canon in nearly its present shape, may be ascribed to him. 
Among his labors was the exchange of the old Hebrew character of writing — with 
which the people had now become unacquainted — for the more shapely and generally 
known Chaldean character, with which alone the people were now familiar. The 
difference thus created is not so great as that which would take place were the Ger- 
mans to exchange their peculiar (and not very elegant) character of print for that (the 
Roman) which prevails among nearly all other European nations. The Samaritans 
did not adopt or need this change in their copies of the Pentateuch ; they retained the 
original character, which, therefore, has since been known as the Samaritan character. 

It was not alone the old Hebrew character of writing, but the language itself, which 
had become unintelligible to the mass of the people, who had been born beyond the 
Euphrates, and had imbibed the East-Aramaean or Chaldee dialect as a mother tongue. 
The old Hebrew was still well known to, and spoken by, educated persons in their 
intercourse with each other; but the Chaldee was used in all the common intercourse 
of life, since that only was understood by all. It was not, however, until the time of 
the Maccabees, that the old Hebrew was completely displaced by the Chaldee. This 
last language is hut a dialect of the Hebrew, which fact accounts for the ease with 
which the Jews fell into ihe use of it during the captivity. It however assigned to 
words essentially the same such additional or new meanings, and such differing ter- 
minations and pronunciation, that the old Hebrew could be but imperfectly intelligible 
to those who understood only the Chaldee. 

Accordingly, when Ezra had finished his revision of the sacred books, and the peo- 
ple thronged to Jerusalem to hear the authentic law from his lips, it was necessary 
that some of the Levites should interpret to the multitude what this excellent person 
read in Hebrew from the book. This was a very solemn and interesting occasion. 
The people assembled in the open street ; and Ezra, raised above the people on a kind 
of pulpit made for the occasion, read from the book of the law to an immense audi- 
ence, who listened with most rapt attention to the interpretations which the sur- 
rounding Levites gave. It is manifest that the copies of the law had been scarce, and 
that it had not been publicly read to the people, for it is manifest that they heard 
much on this occasion with which they were not previously acquainted ; and the con- 
sciousness of the extent to which the injunctions which they heard had been neglected 
by them, filled them with grief, and occasioned much and loud lamentation, which 
the Levites allayed with difficulty. Among other things, they heard of the feast of 
tabernacles, and found that the time of its celebration was close at hand. They there- 
fore proceeded forthwith to manifest their obedience to this law, and they celebrated 
the feast in a manner so distinguished that nothing like it had been known since the 
time of Joshua. 

Nehemiah and Ezra availed themselves of the favorable disposition which at this 
time existed to induce the people to enter into one of those solemn covenants which 
we have had frequent occasion to notice in the past history. This was, however, 
more specific in its obligations; # for the people pledged themselves: 1, to walk in 
God's law as given to Moses ; 2, not to intermarry with the people of the land ; 3, to 
ohserve the sabbath day, and not to buy or to self goods thereon ; 4, to keep the sab- 
batical year, and to remit all debts therein ; 5, to pay a tax of a third of a shekel 
yearly for the service of the temple; 6, and to rendertheir first-fruits and tithes as 
required by the law. 



420 AN ILLUSTRATED 

At the expiration of his twelfth year of office, when his leave of absence expired; 
Nehemiah returned to resume his station at the Persian court. 

When he departed, no person wiih adequate authority appears to have been left to 
carry on or complete his measures. His salutary regulations, and even the solemn 
covenant into which the people had entered, were gradually infringed and violated. 
The general laxity of principle and conduct may be estimated from the proceedings 
of the persons who might have been expected -to offer the brightest examples of 
knowledge and faithfulness. Thus the high-priest himself, Eliashib, gave Tobiah the 
Ammonite (the grand opponent of Nehemiah) for lodging, even in the temple itself, 
a large chamber, which had been used as a store room for the tithes and offerings. 
This Tobiah, as well as his son Johanan, had married Jewish women and became al- 
lied to the high-priest. One of the grandsons of Eliashib was also son-in-law to San- 
ballat the Horonite, another of Nehemiah's great adversaries. The temple service 
was neglected; the tithes, appointed for the support of the Levites and the singers, 
were abstracted by the high-paiest and his agents, or withheld by the people; the 
sabbath was profaned in every possible way ;* and marriages with strange women 
were frequent among the people. In accounting for the demoralization of this period, 
it may not be improper to connect it with the frequent march of Persian troops through 
the territory in passing to and from Egypt, which was frequently in a state of revolt. 
By this Judea was made to share in the evils of war, than which nothing is more re- 
laxing of the bonds by which the order of civil society is maintained. 

The tidings of this relapse occasioned much grief to Nehemiah at the Persian court, 
and he ultimately succeeded in obtaining permission to return to Judea. He returned 
in his former capacity as governor, and applied himself most vigorously to the correc- 
tion of the evils which had gained ground during his absence.! His exertions appear 
to have been continued for four years, or until the third year of Darius Nothus, whom 
Nehemiah designates as Darius the Persian. The end, therefore, of this eminent per- 
son's second reform, which may be taken as the final act in the restoration and settle- 
ment of the Jews in their own land, may be ascribed to the year B. C. 420. With 
this year, therefore, the canon of the Old Testament concludes; for Malachi, the last 
of the prophets, is alleged by tradition, supported by every probability of internal ev- 
idence, to have prophesied during this later administration of Nehemiah. Malachi is 
supposed by many to be the same as Ezra. 

One of the measures of Nehemiah was to expel the grandson of the high-priest, 
who had wedded the daughter of Sanballat, from whom he declined to separate. 
This act was attended with important consequences. Josephus informs us that this 
person's name was Manasseh ; and that, on being expelled from Jerusalem, he went 
to his father-in-law Sanballat, who, by his interest with the Persian king, obtained 
permission to build a temple upon Mount Gerizim like that at Jerusalem, and in which 
Jehovah was to be worshipped with similar services. Of this establishment he made 
Manasseh the high-priest. This, in future, attracted numbers of Jews who had mar- 
ried strange wives from whom they could not bring themselves to part, or who had 
rendered themselves amenable to punishment by other transgressions of the law. And 
this, while it tended in a very serious degree to aggravate the enmity between the 
two nations, served ere long to correct the remaining idolatrous practices, and tenden- 
cies to idolatry among the Samaritans. Receiving the account of these matters through 
Josephus, and other prejudiced writers, it behooves us to be cautious of receiving all 
the impressions they intend to convey. The temple of Gerizim was undoubtedly a 
:>chismatical establishment. But seeing that, on the one hand, the Samaritans were 
anxious to worship Jehovah according to the regulations of Moses, while, on the other, 
the Jews, whether right or wrong, pertinaciously refused to receive their adhesion to 
the temple of Jerusalem, it is difficult to see what other course was left them than to 
build a temple for themselves. Besides, the obligation of adhesion to one temple was 
imposed only on the seed of Abraham , and the law made no provision for the case of 
a people who desired to worship Jehovah, but were repelled hy the Jews. And this 
very fact may suggest that this repulsion was in itself not legal, whatever good effects 
may ultimately have resulted from it. 

* One of the profanations consisted in the practice of the Tyrians bringing fish to the city for sale on the 
eabbath day. A curious fact. 

t The time is uncertain and conjectures vary. Hales makes it B. C. 424, six years after his return to 
Persia. 



HISTORY OF THE BIBLE. 



421 




422 AN ILLUSTRATED 

CHAPTER XXIV. 

From b. c. 420, to e. c. 163. 

AiTr.R Nehemiah, no more separate governors of Judea were sent from Persia. The 
territory was annexed to the province of Cob le-Syria, and the administration of Jewish 
affairs was left to the high-priests, subject to the control of the provincial governors. 
This raised the high-priesthood to a degree of temporal dignity and power, which 
very soon made it such an object of worldly ambition, as occasioned many violent and 
disgraceful contests among persons who had had the least possible regard for the re- 
ligious character and obligations of the sacerdotal office. 

The history of this period is obscure and intricate.- Facts are few, and some of 
those which we possess are hard to reconcile. But there is enough to acquaint us 
with the unholy violence and unprincipled conduct of the competitors for the priest- 
hood, and the sufferings arising from this, as well as from the arbitrary proceedings 
of those who succeeded in obtaining that high office. 

Jeshua, the high-priest who returned with Zerubbabel, was succeeded by his son 
Joachim, and he by his son Eliashib, who obtains unfavorable notice in the history of 
Nehemiah's second administration. He was then old, and died in B. 0. 413. He was 
succeeded by his son Joiadaor Judas, who held the office for forty years, B. C. 413-373. 

Artaxerxes, who died in 423 B. C, left one son by his queen, and seventeen sons 
by his concubines. The first was named Xerxes, and, among the latter, history only 
knows Sogdianus, Ochus, and Arsites. Xerxes, the only legitimate son, succeeded ; 
but, after forty-five days, he was slain by Sogdianus, who mounted the throne. On 
this, Ochus, who was governor of Hyrcania, marched thence with a powerful army to 
avenge the deed. Sogdianus submitted, and was put to death. Ochus, in ascending 
the vacant throne, took the name of Darius, and was suruamed Nothus, or " bastard," 
to distinguish him from others of the name. 

Of the events of this troubled roign, it is perhaps only necessary to notice that the 
Egyptians a°:ain shook off the Persian yoke, and made Amyrtaeus of Sais their king, 
413 B. C. With the aid of the Arabians, they drove the Persians out of Egypt, pur- 
sued them as far as Phoenicia, and maintained their independence sixty-four years. 
Ochus sent an army against them without success. The Persian forces marched to 
Egypt along the coast, through Judea. This event could not fail to act to the serious 
detriment and disquiet of the Jews ; but we possess no precise information on the 
subject. The Persian army while on its march might have laid waste Idumea, be- 
cause the Idumeans had perhaps taken part with those Arabs, who, in conjunction 
with the Egyptians, had pursued the Persians into Phoenicia, while the Jews con- 
tinued faithful to the Persian government, with which they certainly had no reason 
to be dissatisfied. The prophet Malachi appears to allude to these circumstances. 
(Mai. i. 2-5.) 

Darius Nothus died in 404 B. C, and was succeeded by his eldest son Arsaces, 
who, on his accession, took the name of Artaxerxes, and was surnamed Memnon, on 
account of his astonishing " memory." The long reign of this monarch was full of 
striking and important events ; but our notice must be confined to the circumstances 
connected with Egypt and Phoenicia, with which the Jews could not but be in some 
way involved. 

Artaxerxes determined to make a vigorous effort to restore the Persian power in 
Egypt, and to this end made most extensive preparation, continued for three years. 
At last, in 473 B. C, he had equipped a most formidable expedition by land and sea, 
which, he confidently expected, would speedily reduce the strongholds, and firmly 
establish his auhority throughout the country. But the jealousy between I he com- 
manders of the land and sea forces, prevented that union of purpose and action which 
was essential to success. Pelusium was found to be impregnable, and all the fortified 
towns were placed in a state of defence. The Persian general, Pharnabazus, there- 
fore, despaired of making any impression upon them, and advanced into the interior, 
but being opposed by the Egypiian king (Nectaneb.j) with a- considerable force, and 
inconsequence of the want of boats, being constantly impeded in his movements by 

* From B. (J. 420 to bis advent, the thread of inspired history is discontinued, 'the historic narrative of 
the Hebrew Commonwealth during this intermediate period is derived mainly from Josepbus, Diouorus 
Siculus, Polybius, the Maccabees, and fragments of other ancient writers. — Ed. 



HISTORY OF THE BIBLE. 423 

the various channels of the rising Nile, he was obliged to retreat and relinquish the 
hope of subjecting Egypt to the Persian yoke. 

The Egyptian king, by whom the Persians were thus repelled, was succeeded in 
369 B. C..by Teos or Tachos, who formed large designs, and made extensive prep- 
arations for acting offensively against the Persian power. He made an alliance with 
the Lacedaemonians, and leceived from them 10,000 auxiliaries under the command 
of Agesilaus their king. Both the person and counsels of this consummate general 
were treated with considerable disrespect ; and the king persisted in leading his army 
in person into Phoenicia against the Persians. But his absence was immediately fol- 
lowed by a powerful conspiracy in favor of his relative Nectanebo, for wh< rri the 
army also declared, so that the infatuated Tacho had no resource but to flee from his 
own people and throw himself under the protection of the great and generous kino- of 
Persia, whose dominions he had invaded. 

The ldumeans again suffered much from being mixed up in the contest between 
the Persians and Egyptians. Nor can it be supposed that the Jews escaped without 
much moral, if not physical injury. It will be considered that they were exposed to 
the burdens of a military r endezvous from 377 to 374 B. C. ; for at that time there 
were assembled in their vicinity 200,000 barbarian soldiers, besides 20,000 Greeks; 
and 300 ships of war, 200 galleys of thirty rowers, and a great number of store-ships 
were collected at Acco (Acre). The invading army of Persia, both in going and re- 
turning, took its route along their coasis, as did afterward the Egyptian army in its 
invasion of Phoenicia. These circumstances could not but be attended with verv in- 
jurious effects ; but upon the whole ihe Jews maybe considered to have enjoyed 
peace and comfort during most of the reign of Artaxerxes Alemnon, who was a prince 
of mild and humane character, and governed with much moderation and prudence, 
and with considerable political wisdom. However, in all the provinces, much de- 
pended on the character of the governor or satrap, whose powers, within his province, 
were almost regal. Artaxerxes died in 35S B. C, after a long reign of forty-six vears. 
The pen of Xenophon has immortalized the revolt of his younger brother Cyrus, by 
which the early part of his reign was much troubled. 'The retreat of the 10,000 
Greeks — who had fought for Cyrus and survived his overthrow and death — under the 
conduct of the historian himself, has been more admired and celebrated than most 
ancient or modern victories. 

It was between the periods of disturbance which have been indicated, namelv, in 
373 B. C, that the high-priest Joiada died, and was succeeded by his son Jonathan 
or Jochanan (John). About the time of the Egyptian invasion, this person occasioned 
much trouble to his nation. His brother Jesus had become so great a favorite with 
the Persian governor Bagoses, that he nominated him to the priesthood. When 
Jesus came to Jerusalem :n that capacity, he was slain by Jonathan in the very tem- 
ple. Bagoses no sooner heard of this outrage than he hastened to Jerusalem ; and 
when an attempt was made to exclude him from the temple as a gentile, and conse- 
quently unclean, he replied with vebemence, " What ! am not I as clean as the dead 
carcase that lies in your temple ?" The punishment which Bagoses imposed for the 
murder of Jesus was a heavy tax upon the lambs offered in sacrifice. "This onerous 
impost was not remitted until the succeeding reign; and it must have been the 
more sensibly felt, as the priests had for many years been accustomed to receive 
large contributions from the Persian kings toward deiraying the expense of the 
sacrifices. 

Artaxerxes Memnon was succeeded in the throne of Persia by his son Ochus. In 
his reign, among many other disturbances which we need not mention, the Sidonians, 
Phoenicians, and Cyprians revolted, and made common cause with the Egyptians, 
who still maintained their independence. After repeated failures of his generals to 
reduce them, Ochns himself look the command of the expedition against ihem. He 
besieged Sidon, which was beirayed ro him by the kinq- Tennes; on which the Sido- 
nians in despair set fire to the city, and burned themselves with all their treasures. 
Terrified by this catastrophe of Sidon, the other Phoenicians submitted on the best 
terms they could obtain ; and among them we may include the Jews, who seem to 
have joined the common cause. Being anxious to invade Egypt, Ochus was not un- 
reasonable in his demands. After having also received the submission of Cyprus, the 
king marched inio Egypt 3-50 B. C, and completely reduced it, chiefly by "the assist- 
ance of Mentor the Bhodian, and 10,000 mercenary Greeks whom "he "had drawn 



424 AN ILLUSTRATED 

into his service. The Egyptians were treated with a severity more congenial to the 
ravage disposition of Ochus than was the moderation to which policy had constrained 
him in Phoenicia : — lie dismantled the towns; he plundered the temples of their 
treasures and public records; and the ox-god Apis he sacrificed to an as* — a severe 
practical satire upon the animal-worship of Egypt, and not less significant as an act of 
revenge upon the Egyptians for their having nicknamed himself The Ass, on account 
of his apparent inactivity and sluggishness. Ochus returned in triumph to Babylon, 
laden with spoil of gold and silver, and other precious things from the kingdoms and 
provinces he had conquered. From this decisive war the humiliation of Egypt may 
be dated. Nectanebo II.. the last of her native kings, now fled with all the treasures 
he could collect into Ethiopia. Thenceforth, even to this day, it has been the des- 
tinv of Egvpt only to change masters, as Ezekiel the prophet had foretold (Ezek. 
xxix. 13-16). 

That the Jews were involved in the revolt of the Phoenicians has been already in- 
timaied. This appears from the fact that Ochus went from Phoenicia to Jericho, sub- 
dued that city, took some of the inhabitants with him into Egypt, and sent others inio 
Hyrcania to people that province. But that the disaffection of the Jews was not 
general, or that, at least, it was not shared by the inhabiants of Jerusalem, may be 
inferred from the fact that this city was not disturbed. Indeed, the Jews owed some 
gratitude to Ochus for remitting at his accession the heavy tax* which Bagoses had 
in the preceding reign imposed. 

It was in the eighteenth year of Ochus (B. C. 341) that the high-priest Jonathan, 
whose murder of his brother Jesus had given occasion for the imposition of this tax, 
died, and was succeeded by Jaddua or Jaddus. 

Ochus, after having re-established his dominion over all the provinces which had 
newly or in former times revolted, abandoned himself to luxurious repose, leaving the 
government in the hands uf Bagoas, an Egyptian eunuch, and of his general Memnon, 
from both of whom he had received important services during the Egyptian war. 
But Bagoas could not forgive the ruin of his country, although that had been the 
basis of his own fortunes. He poisoned Ochus and destroyed all his sous, except 
Arses the youngest. This horrid act was followed by his sending back to Egypt 
such of the plundered archives as he could collect. Arses, whom he had spared, he 
placed on the throne, expecting to reign in his name. But finding that the young king 
contemplated the punishment of the murderer of his father and his brothers, Bagoas 
anticipated his intention, and in the third year of his reign destroyed him and all the 
remaining members of his family. The eunuch, whose soul was now hardened to 
iron by the concurrent and repeated action of grief and crime, tendered the sceptre 
to Codomanus, the governor of Armenia, a descendant of Darius No ( hus,f and who 
on his accession assumed the name of Darius, and is known in history as Darius 
Codomanus, B. C. 335. Bagoas soon repented of his choice, and plotted the death of 
this king also; but Darius, having discovered his design, returned to his own lips the 
. poisoned chalice which he had prepared for the king. 

Few kings ever enjoyed greater advantages than Darius at their accession. He 
had no competitors or opponents; his treasures, increased under Ochus by the plun- 
der of many lands, seemed exhaustless; his dominion appeared well established over 
all the nations which abode from the Indus to the isles of Greece, and from the 
cataracts of the Nile to the Caucasian mountains; and with all this, the personal 
bravery of Darius and his acknowledged merits made him universally respected and 
admired throughout his empire. But bright as appeared his star, another had risen 
before which his own grew pale and became extinct. 

Alexander, the son of Philip king of Macedon, ascended the throne when he was 
only t.wenty years of age, in B. C. 335, being the very same year that Darius Codo- 
manus became king of Persia. It is not necessary in a work of this natureto record 
the exploits of this celebrated hero, unless as far as necessary to carry on the history 
of Palestine and the Jews. 

* Jahn estimates that it must hare produced 50,000/.. perhaps rather too high an eslimare. 

t His grand fattier was the brother of Darius Nothus, ami his fattier was the only one of the family who 
escaped the mas-acre with which Ochus commenced his rrisn. He afterward married and had a pun, who 
was this Codomanus. The yoimg man lived in obscurity during most of the reian of Oebus, supporting him- 
s. It as an astanda, or courier, hv carrying the royal despatches. 11" at last had an opportunity • t rii*tingmVh- 
iiii! his valor by slaying a Cadu.-iaii champion, who, like another G liah, d fied the whole Persian aimy. For 
this gallant exploit he was rewarded by Ochus with the important government of Armenia. 



HISTORY OF THE BIBLE. 425 

In the spring of B. C. 334, Alexander arrived at Sestos on the Hellespont, at the 
head of liitle more than thirty thousand foot and five thousand horse, and had them 
conveyed to Asia by his fleet of one hundred and sixty galleys, besides transpor.s, 
without any opposition from the enemy on their landing. He had with him only 
seventy lalents. or a month's pay for his army, and before he left home he disposed 
of almost all the revenues of the crown among his friends. When asked " what 
he left for himself?" he answered, '■'■Hope.''' Such was the spirit with which 
Alexander invaded Asia. 

On the fifth dav after the passage of the Hellespont, Alexander met the Persians 
at the river Granicus in the Lesser Phrygia, where the governor of the western prov- 
inces had assembled an army of one hundred thousand foot and twenty thousand 
horse to oppose his passage. By defeating this gieai army, Alexander gained posses- 
sion of the Persian treasury at Sardis, the capital of the western division of the 
Persian empire; several provinces of Asia Minor then voluntarily submitted to him, 
and in the course of the summer others were subjugated. In the campaign of the 
following year (B. C. 333) Alexander subdued Phrygia, Paphlagonia, Pisidia, Cappa- 
doeia, and Cilicia. 

lJarius, meanwhile, was not remiss in making preparations for a vigorous resistance 
to the most formidable enemy the empire had ever seen. His admiral, whom he 
had sent with a fleet to make a diversion by a descent upon Macedonia, died in the 
midst of the enterprise; and, in an age where so much depended upon individuals, 
his death spoiled the undertaking. Darius then assembled a vast army, which some 
accounts make four hundred thousand, others six hundred thousand men, in Babylo- 
nia, and led them in person toward Cilicia to meet Alexander. That hero, on hearing 
of this movement, hastened forward to seize the passes of Cilicia. In this he suc- 
ceeded, and stationed himself at Issus, where not more than thirty thousand men 
could march up to the attack. In this position his tianks were protected, and he 
could bring his whole army into action, while the Persians could only bring a num- 
ber of men equal to his own into conflict. Darius saw too late how much wiser it 
had been lor him to await the Greeks in the plains of Damascus. He lost the battle. 
The vast number of his soldiers was worse than useless; for the retreat was thus so 
obstructed, that more were crushed to death in the eagerness of flight than had been 
slain by the weapons of the Greeks. Darius himself escaped with difficulty, leaving 
his whole camp, with his own rich baggage, and his mother, wife, and sons, in the 
hands of the victor. These last were trea.ed with tenderness and respect by the 
generous conqueror. To him this victory opened Syria, Phoenicia, and Egypt. Im- 
mediately after the battle he sent to Damascus, and took all the heavy baggage, 
equipage, and treasures of the Persian army, with their wives and children, which 
had been left behind in the disastrous expedition to the Syrian straits. 

For the present, Alexander did not follow Darius, who withdrew beyond the 
Euphrates; but, according to his original plan of reducing first all the maritime 
provinces of the empire, he marched in the spring of B. C. 332 into Phenicia. All 
the states of that country tendered their submission to him, except Tyre, which, 
however, was willing to render him barren testimonials of respect, had he been con- 
tent with these. The siege of this place was one of the most splendid of Alexander's 
operations, and is even at this day regarded with admiration by military men. Tyre, 
which since the destruction , of the ancient city by Nebuchadnezzar had been rebuilt 
upon an island about four hundred fathoms from the shore, relied upon the aid of 
Carthage (which was promised by the Carthaginian ambassadors there present in the 
city) and still more upon its situation, Alexander being destitute of shipping,* and 
on its walls, which were high and strong, and which were now additionally strength- 
ened. The city was plentifully supplied with provisions, and fresh supplies could be 
brought by sea without any difficulty. But Alexander, with the rubbish of the 
ancient city, constructed a causeway from the shore to the island, and in seven months 
took the place by storm, although the 'I yrians defended themselves bravely. Many 
of them fled to Carthage by sea; but of those who remained, eight thousand were 

* Alexander, after the battle of the Granicus, had discharged and dismissed his fleet, which was too 
small to cope vvuli that of the Persians (collected from Egypt and Phoenicia), and yet too larj;e for his 
slender treasury to maintain, lie declared that he would render himself master of the sea by conquering 
on land — that is, by getting the ports and harbors of the enemy into his possession. It was in consequence 
of this large idea that he persevered in reducing Phunicia and Egypt before he advanced into the interior. 



42G AN ILLUSTRATED 

put to the sword, thirty thousand were sold into slavery, and two thousand were cru- 
cified, while the city was plundered and laid in ashes. These barbarities were 
committed under the policy of deterring other places from offering resistance to the 
conqueror. Thus the prophecy of Zechariah respecting new Tyre was literally 
accomplished, as the previous prophecy of Ezekiel against the old city had been ful- 
filled in the time of Nebuchadnezzar. Alexander had, however, enlarged views of 
commercial policy, which induced him to re-people Tyre from the neighboring coun- 
tries ; and, improved mils harbors and basins by the very isthmus which he had 
made, and by which, consolidated by time, the island has ever since been connected 
with the shore, this maritime city was not long in recovering much of its former 
greatness. 

There is every reason to conclude that Alexander, when he invaded Syria, sum- 
moned all the cities to surrender, to pay to him their customary tribute, and to furnish 
his army with provisions. Josephus affirms that during the siege of Tyre, a written 
order of this description came to Jerusalem, addressed to Jaddua, the high-priest, as 
the chief magistrate of the nation. Jaddua replied that he had sworn fealty to Da- 
rius, and could not violate his oath as long as that monarch was living. Alexander, 
naturally of a furious and impetuous temper, was highly irritated by this reply, and 
threatened that as soon as he had completed the conquest of Tyre, he would, by the 
punishment of the Jewish high-priest, teach all others to whom they were to keep 
their oaths. 

Accordingly, on his progress to Egypt, after the destruction of Tyre (B. C. 332) he 
turned aside from Gaza, which he reduced, to chastise Jerusalem. But he was met 
at Sapha — an eminence near Jerusalem, which commanded a view of the city and 
temple — by a solemn procession, consisting of the high-priest arrayed in his pontifi- 
cal robes, attended by the priests in their proper habits, and by a number of the citi- 
zens in white raiment. This course Jaddua had been commanded to take, in a vision, 
the preceding night. When Alexander beheld the high-priest he instantly advanced 
to meet him, adored the sacred Name inscribed on his mitre, and saluted him first. 
This singular conduct the hero accounted for by observing to those around him — 
"I adore not the high-priest, but the God with whose priesthood he is honored. 
When I was at Dios in Macedonia, and considering in myself how to subdue Asia, I 
saw in a dream such a person, in his present dress, who encouraged me not to delay, 
but to pass over with confidence, for that himself would lead my army and give me 
the Persian empire. Since therefore I have seen no other person in such a dress as I 
now see, and recollect the vision and the exhortation in my dream, [ think that hav- 
ing undertaken this expedition by a Divine mission, I shall conquer Darius, overthrow 
the Persian empire, and succeed in all my designs." Having thus spoken (to Parrne- 
nio) he gave his right hand to the high-priest, and going into the temple, he offered 
sacrifice according to the high-priest's directions, and treated* the pontiff and the priests 
with distinguished honors. The book of Daniel was then shown tu him, in which it 
was foretold that one of the Greeks should overthrow the Persian empire, pleased at 
which, and believing himself to be the person intended, he dismissed the multitude. 
The day after, he caused the people to be assembled, and desired them to ask what 
favors they desired ; on which, at the suggestion of the high-priest, they asked and 
obtained the free enjoyment of their national laws, and an exemption from tribute 
every seventh year. He also, by a bold anticipation of his fortunes, promised that 
the Jews in Babylon and Media should enjoy their own laws ; and he offered to take 
with him in his expedition any of the people who chose to share his prospects. (Jo- 
seph. Antiq. xi. 8, 4, 5.) 

This story has been much questioned by many writers, as they were at perfect 
liberty to do. Nevertheless, as these questioners are of the same class as those who 
doubt on the unusual or supernatural details of the sacred history itself, it is impos- 
sible not to see that the a minus of objection is essentially the same. We are there- 
fore disposed to declare our belief in this statement, 1. Because Alexander had been 
a clear and conspicuous object of prophecy ; and that an operation upon his mind by 
dream or vision, was as natural and necessary as in the cases of Nebuchadnezzar 
and Belshazzar. 2. Because it was as necessary that the God of the Hebrews should 
be made known to him as the bestower of empires, as to the other great conquerors — 
all of whom had been brought to avow it. 3. Because an operation upon the mind 
of Alexander was a natural and necessary sequel to the operations upon the minds of 



HISTORY OF THE BIBLE. 



427 




428 AN ILLUSTRATED 

those former conquerors. 4. Because the impression described as being made by this 
dream upon Alexander, and the conduct which resulted from it, are perfectly in unison 
with his character and conduct as described by other historians. 5. Because the Jews 
actually did enjoy the privileges which are described as the result of this transaction, 
and which it would not otherwise be easy to account for, or to refer to any other 
origin. 

The Samaritans had early submitted to Alexander, and sent him auxiliaries at the 
siege of Tyre ; and now seeing the favor with which the Jews had been treated, they 
were not at all backward to claim the same privileges which had been conceded to 
them; for, as Josephus (with some asperity) remarks, the Samaritans were always 
ready to profess themselves to be Jews, when the sons of Abraham were in prosper- 
ous circumstances, and equally ready to disavow the connexion when the Jews were 
in distress or difficulty. They also met Alexander in solemn procession, and as they 
were graciously received, they also requested exemption from tribute on the sabbati- 
cal year, since they, as well as the Jews, then left their lands uncultivated. But as, 
when pressed, they could not give a direct and satisfactory answer to the question 
whether they were Jews, Alexander told them he would take time to consider the 
matter, and let them know his decision when he returned from Egypt. It was not 
his policy to encourage such applications, as others, under the same or other preten- 
ces, might make similar claims of exemption, to the great injury of the public reve- 
nues. The eight thousand Samaritans who had assisted him at the siege of Tyre he 
took with him to Egypt, and assigned them lands in the Thebaid. 

When Alexander reached Egypt, he met with no opposition. The Persian garri- 
sons were too weak to resist him, and the natives everywhere hailed him as their de- 
liverer from the Persian bondage. In fact the Egyptians abhorred the Persians, and 
liked the Greeks as much as any foreigners could be liked by them. And the rea- 
son is very obvious. The Persians hated and despised image and animal worship as 
thoroughly as it was possible for the Jews to do, and the power of their arms gave 
them much opportunity for the exercise of the iconoclastic zeal by which they were 
actuated. They lost no opportunity of throwing contempt and ignominy upon the 
idols and idolaters of Egypt. But the pliable Greek regarded the-same objects with; 
reverence, and had no difficulty of so adopting them into his own system, or of identi- 
fying them with his own idols, as it enabled him to participate in the worship which 
the Egyptians rendered to them. 

From Egypt Alexander went to visit the temple of Ammou, in an oasis of the 
western desert; and at this celebrated temple got himself recognised as the son of 
the god (commonly known as Jupiter Ammon) worshipped there.* It is better (with 
Plutarch) to attribute this to political motives, than to admit that impression of Alex- 
ander's understanding which the affair is calculated to convey. Alexander had much 
good sense, as yet uncorrupted by the extraordinary prosperity Avhich had attended 
his undertakings; but he knew that there were millions in the world who would re- 
ceive the belief of his heavenly origin as a discouragement to resistance, and as a con- 
solation in defeat. 

After his return from Libya, Alexander wintered at Memphis, and appointed sepa- 
rate and independent governors of the several garrisoned towns, in order to prevent 
the mischief so often experienced by the Persians in intrusting too much power to a 
single hand. He prudently separated the financial, judicial, and military functions, 
to prevent the oppression of the people by their union ; and his enlightened and com- 
prehensive policy chose the site of a new city, Alexandria, to be the emporium of 
commerce for the eastern and western worlds by its two adjacent seas, the Red sea and 
the Mediterranean. The great prosperity which the city ultimately reached, and a 
considerable share of which it has ever since retained, affords the best illustration of 
the large and sagacious views with Avhich it was founded. 

Early in the spring of B. C. 331 Alexander prepared to seek Darius beyond the Eu« 
phrates. The rendezvous of his army was appointed at Tyre ; in advancing to which 
Alexander once more passed through Palestine. During his absence in Egypt, some 
Samaritans (perhaps enraged that they had not obtained the same privileges as the 
Jews) set fire to the house of Andromachus, Avhorn Alexander had appointed tiVir 
governor, and he perished in the flames. The other Samaritans delivered up the cul- 

* This god was worshipped under the form of a ram : hence the ram's horns which appeal on the bead 
of A.lexinder in many figures of him. 



HISTORY OF THE BIBLE. 42C 

prits to Alexander, now on his return from Egypt; but they could hardly dare at this 
time to remind him of their previous claim (respecting the sabbatic year), which he 
had promised to consider, as the conqueror was so highly enraged that, not satisfied 
with the punishment of the actual culprits, he removed the Samaritans from their city, 
and transferred thither a Macedonian colony. (Curtius, iv. 21. Comp. Euseb. Chron.) 
The Samaritans, thus excluded from Samaria, thenceforth made Shechem their me- 
tropolis. This, it will be remembered, was at the foot of Mount G-erizim, on which 
the Samaritan temple stood. 

The operations and victories of Alexander beyond the Euphrates are not so con- 
nected with the history of Palestine as to require to be traced in this work. We 
therefore abstain from particular notice of the battle of Arbela, in Assyria (fought 
Oct. 1,B. C. 331), which gave Alexander possession of the Persian throne ; the flight 
of Darius into Media, with the view of raising new levies there ; the prevention of 
this intention by the speedy pursuit of Alexander; the further flight of Darius, and 
his murder by trie conspirators, into whose hands he had fallen, and whom Alexander 
ultimately overtook and punished. As little need our attention be detained by his 
northern and Indian expeditions, full as they are of interesting circumstances on which 
it might be pleasant to expatiate. 

He rerurned to Persia in B. C. 324, with a character still great, and adequate to 
great occasions ; but, upon the whole, very much damaged in its finer traits, by the 
intoxication of mind which, but too naturally, his inordinate successes produced. On 
his return lie inquired into and punished the mal-administrations of his generals and 
governors of provinces during his long absence eastward. The last year of his life 
he spent in a circuit through the imperial cities of Persepolis, Susa, Ecbatana, and 
Babylon, and in forming the noblest plans for the consolidation and improvement of 
his mighty empire. These plans we can not recapitulate ; but they are well worth 
the most attentive study of those who would realize a just impression respecting one 
of the most remarkable men the world has produced. The grasp of his mind was 
perhaps as large as that of his ambition : and while we regard his plans of universal 
conquest, and the sacrifice of human life and happiness which his causeless Avars in- 
volved, with the most intense dislike, we have no desire to conceal our admiration of 
the many illustrious qualities which his mind exhibited. 

Alexander arrived at Babylon in B. C. 324, intending to make that city his future 
residence, and the capital of his gigantic empire. Hence he was full of projects for 
restoring that city to its ancient beauty and magnificence. This included the rebuild- 
ing of the temple of Belus, which the Jewish prophecies had devoted to destruction* 
never Lo be rebuilt. Alexander, nevertheless, actually commenced this work. The 
soldiers were employed in turn to remove the rubbish. The Jews alone refused to, 
render any assistance, and suffered many stripes for their refusal, and paid heavy fines,, 
until the king, astonished at their firmness, pardoned and excused them. " They al- 
so," adds their historian (Hecataeus, in Joseph, contra Apion, i. 22), "on their return 
home, pulled down the temples and altars which had been erected by the colonists in 
their land, and paid a fine for some to the satraps, or governors, and received, a pardon 
for others." 

The death of Alexander at Babylon, — in the midst of his prosperity, his excesses, 
his large plans, and also during his ominous attempt to rebuild the temple of Belus, 
and at the early age of thirty-two years, — was calamitous to the Jewish nation. For 
amid the contests that prevailed among Alexander's successors,— each striving for 
the mastery, and celebrating his death, as he himself foretold, with funeral games the 
most bloody,—" evils were multiplied in the earth" (1 Mace. i. 19), and the Jews, 
from their intermediate situation, lying between the two powerful kingdoms (as they 
speedily became) of Syria northward, and of Egypt southward, were alternately har- 
assed by both. According to the imagery of Josephus, " They resembled a ship 
tossed by a hurricane, and buffeted on both"sides by the waves, while they lay in the 
midst of contending seas." (Antiq. xii. 3, 3. See Hales, ii. 537.) 

Every one is acquainted with the scramble for empire which took place among the 
generals and principal officers of Alexander upon his death. It is useless to enter into 
the details and trace the results of this struggle in the present work. It is only ne- 
cessary that we should disentangle from the complicated web which nistory here 
weaves, such threads as may be found usefol in leading on the history of the Jews 
and Palestine. 



430 AN ILLUSTRATED 

It was determined that Aridaeus, an illegitimate brother of Alexander, a man of no 
capacity, should be made king under the name of Philip, and that a posthumous son 
of Alexander's, called Alexander iEgus, should be joined to him, Perdiccas being re- 
gent and guardian of the two kings, who were both incapable of reigning. After 
some deliberation Perdiccas distributed the governments among the generals and min- 
isters. Some who had been appointed by Alexander were confirmed in their prov- 
inces. The rest are named below.* 

It was scarcely possible that the authority of two such kings, vested in a regent, 
should hold in check the powerful and ambitious governors of the provinces. Indeed 
the latter paid them the least possible regard and attention, and immediately after the 
assignment of the provinces, wars broke out not only between the governors them- 
selves, but between them and the regent. 

Our plan of confining our notices to the circumstances which more immediately af- 
fected Palestine, leads us first to notice the combination against the regent Perdiccas, 
which was formed in B. C. 322 by Antigonus, Antipater, Leonatus, and Ptolemy, on 
account of the design which Perdiccas betrayed of appropriating the crown of Mace- 
donia, of which Antigonus was himself desirous. Perdiccas, who kept # the young 
kings constantly with him, was then in Cappadocia. The next spring he, accompa- 
nied by the two kings, marched a large army through Syria into Egypt, to subdue 
Ptolemy in the first place, while Eumenes was left in Asia Minor to prosecute the war 
against Antipater and his allies. The result of this expedition was, that Perdiccas 
was slain by his own soldiers, who Avent over to Ptolemy, who was a very able and 
popular man, and natural brother to Alexander. Eumenes was proclaimed an outlaw, 
and, ultimately, the regency was undertaken by Antipater, who made some changes 
in the governments, appointing Seleucus governor of Babylonia ; Antigonus to be gen- 
eral of Asia, to prosecute the war against the outlaAved Eumenes; and the command 
of the cavalry he crave to bis own son Cassander, who was then with Antigonus. 

The passage of a part of the royal army, through Judea, in going to and from 
Egypt, as just related, could not fail to involve the Jews in some of the miseries of 
war. But when the same royal army, under Antigonous, was otherwise employed 
against Eumenes, Ptolemy, who had become very powerful, embraced the opportunity 
to take possession of Judea, Samaria, Phoenicia and Cosle-Syria, which were all easily 
subjugated by Nicanor his general. Laomedon the governor was taken prisoner, but 
contrived to make his escape. Thus Palestine was partly the theatre of this short 
war; but as Laomedon could make but a faint resistance, little injury was probably 
sustained by the inhabitants; and, since it was their destiny to be a subject people, 
the inhabitants were well rewarded for what they then suffered, by passing under the 
dominion of so benevolent a prince as Ptolemy Lagus. He went himself to Jerusa- 
lem, as Josephus says, for the purpose of sacrifice in the temple after the example of 
Alexander, and on this occasion declared himself master of the country. To secure 
his dominions he took a number of the people with him to Egypt. Among these 
were several of the Samaritans and several thousand Jews; but their condition could 
not be very calamitous, as many of their countrymen soon followed them of their own 
accord. 

Ptolemy was soon made acquainted with the fidelity with which the Jews had 
maintained their allegiance to the Persian .kings. This was a rare quality in those 
times : and wishing to attach such a people to himself, he restored the privileges they 
had enjoyed under Alexander; he employed a part of them to garrison his fortresses; 
others he sent to Cyrene, that he might have some faithful subjects in that newly-ac- 
quired territory ; and many more were assigned a residence in Alexandria, with the 
grant of the same privileges as Alexander had bestowed on the Macedonian inhabit- 
ants of that city. 

In 316 the puppet-king Aridaeus was privately put to death, by Olympias, the mo 
ther of Alexander the Great, and in the same year Alexander JEgeus was imprisoned 
with his mother Roxana, by Cassander, governor of Caria ; and he also was murdered 

* Porus and Taxiles had India ; Sebyrrius, Arachosia and Gedrosia ; Tleopolemus, Caramaru'a ; fences 
tes, Persia: Python, Media ; Phrataphernes, Parthia and Hyrcania ; Stanasor, Aria and Drangiana ; Philip, 
Kactria and Sogdiana; Arcesilaus, Mesopotamia : Arclion, Babylonia: Ptolemy Logns, Egypt; Laomedon, 
Syria and Palestine ; Philotas, Silicia ; E'linenes, Pnphkigonia and Cappadocia; Antigcnius. I'nmphy.'ia, Ly- 
r.ia, and Grea'cr Pkrygia : Cassander, Caria ; Meleager, Lydia ; Leonatus, Lesser Phrygia, and the country 
around the Hellespont. ; Lysimachus, Thrace ; Antipater, Macedonia : Sehucus, afterward destined to be tlm 
greatest of these names, received the important office of commander of the cavalry. 



HISTORY OF THE BIBLE. 431 

in B. C. 310. Even this, however, did not quite put an end to the mockery of de- 
pendance and deference ; for it was not until the death of Hercules, the remaining son 
of Alexander the Great, by his wife Barsine, that the satraps put on crowns and took 
the name of kings. 

By the year B. C. 315 the turbulent and ambitious Antigonus had acquired such 
power as excited the alarm of Seleucus, Ptolemy, Lysimachus, and Cassander (then 
governor of Macedonia), who entered intoan allegiance against him. Antigonus him* 
self was not idle, for the year following he wrested from the grasp of Ptolemy, Pal- 
estine, Phcenicia, and Ccele-Syria. In consequence of this Palestine and its vicinity 
became for three years the theatre of war between Ptolemy and Antigonus, and du- 
ring that time the Jews must have suffered much, as their country frequently changed 
masters. The conseqifence was, that many of the inhabitants voluntarily withdrew 
to Egypt, where, and particularly at Alexandria, they could enjoy freedom and peace 
under a mild government. During these wars Jerusalem does not, however, appear 
to have been molested, and was spared when Ptolemy gave up Samaria, Acco (Acre), 
Joppa, and Gaza, to pillage. 

It was at the last-mentioned city, Gaza, that the great battle was fought between 
Ptolemy and Demetrius (H. C. 312), which, by the defeat of the latter, threw the 
country again into the hands of the satrap of Egypt. In this battle Demetrius had a 
large force of elephants, mounted by native Indian riders. But notwithstanding the 
alarm which they inspired, they contributed to his defeat through the confusion they 
produced, when annoyed and harassed by the prudent measures which Ptolemy took 
against them. They were all taken, and most of the Indians slain 

Seleucus had a joint command in this action. He was soon after furnished by Ptol- 
emy with an inconsiderable force of two hundred horse and eight hundred foot, with 
which he might prosecute his own interests, and at the same time annoy Antigonus 
in the east. With this handful of men he crossed the desert and the Euphrates, and 
paused at Haran to increase his army in Mesopotamia. His entrance into Babylonia 
was like a triumphal procession, for the people, mindful of the justice of his previous 
administration, and the great qualities of character and conduct which he had dis- 
played, flocked to his standard in crowds, and he recovered with the utmost ease not 
only the city and province of Babylon, but the whole of Media and Susiana ; and he 
was enabled to establish his interest in this quarter upon so solid a foundation that it 
could no more be shaken, notwithstanding the momenta! y appearance of success which 
next year attended an attempt made by Demetrius to recover Babylon for his father 
Antigonus. It is from this recovery of Babylon by Demetrius in October B. C 312, 
twelve years af;er the death of Alexander, that the celebrated " Era of the Seleucidae" 
commences. It is also called the " Greek" and the "Alexandrian Era;" while the 
Jews, because obliged to employ it in all their civil contracts, called it the "Era of 
Contracts." Some nations compute from the spring of the ensuing year : but that, as 
some suppose, this arose from the fact that Seleucus was not fully established until 
then in the possession of Babylon (after the attempt of Demetrius) may very well be 
doubted. It is more natural to resolve the ditfereuce intoan adjustment of the era to 
the different times at which the year was commenced by different nations — some at 
the autumnal, and others at the vernal equinox.* 

Meanwhile Demetrius gained an important advantage over the general (Cilles) 
whom Ptolemy had despatched to drive him out of Upper Syria, where he remained 
with the remnant of his army ; and on this occasion the victor, following the exam- 
ple which had lately been set by Ptolemy, directed the prisoners which were taken 
to be restored. It is interesting to note the introduction of such civilized amenities 
into transactions so essentially savage, and so humiliating to the just pride of reason, 
as those which warfare involve and produce. When the news of this success reached 
Antigonus (then inPhrygia) he hastened to join his son ; and the aspect of their joint 
forces was so formidable, that Ptolemy judged it prudent to evacuate his recent con- 

* It maybe doubted whether the Era in its origin had any real reference to the taking of Babylon, although 
that event happened to occur in the year to which its commencement is referred. Tins Era loner continued 
in general use in Western Asia. The Arabians, who called it the "Era of the two-homed" (l)ilknr.,uim), 
meaning Alexander, did not relinquish it till lonsr alter the Era of the Hegira had been adopted. It is still 
retained by the Syrian Christians under th« imrne of the Era »f Alexander. Even the Jews who in the first 
instance had been obliged to adopt it from its general use in civil contracts, employed no other epoch until 
A. D. 1040. when, bein? expelled from Asia by the caJifs and scattered about in Spam, England. Germany, 
Poiand, and other western countries, they began to date from the creation, although still without entirely 
dioppms the Era of the Seleucids. 



432 AN ILLUSTRATED 

cuests in Syria. Having therefore caused most of the fortifications of the places h« 
relinquished to be demolished, he withdrew into Egypt, laden with spoil, and attended 
by great numbers of Jews, who were weary of continuing in what sremed likely to 
become the troubled battle-ground between the great ruling powers of Egypt and 
Syria., and chose rather to avail themselves of the security and ample privileges by 
which the wise policy of Ptolemy invited them to settle in Egypt. 

Elated by his successes, Antigonus conceived the design of reducing to his yoke the 
Nabathsean Arabs, who at this time inhabited the mountains of Seir. Availing him- 
self of the absence of the active population of Petra at a great and distant fair in the 
desert, the general Athenseus sacked that remarkable metropolis, and departed with 
immense booty. But overcome with fatigue, the army halted on the way, and lay 
carelessly at rest, when it was surrounded and cut in pieces Ijy the hosts of the re- 
turning Nabathaeans. Sixty only escaped. Antigonus afterward sent Demetrius to 
avenge this loss. But he, advancing to Petra, and perceiving the hazard and delay 
of the enterprise, was glad to compound with the people on terms which bore a show 
of honor to his father, without being disgraceful to them. Petra, which was the chief 
scene of these enterprises, was doubtless the city, in a valley of Mount Seir, which, 
after the oblivion of ages, has been brought to our knowledge and abundantly de- 
scribed by Burkhardt, Mangles, Laborde, and other travellers. We notice this expe- 
dition chiefly for the sake of recording, that Demetrius on his return by way of the 
Dead sea, took notice of the asphaltos of that lake, and gave such an account of it 
to Antigonus as led him to desire to render it a source of profit to his treasury. He 
therefore despatched the aged historian Hieronymus, with men to collect the asphaltos 
for the benefit of the government. The Arabs looked on quietly, and offered no in- 
terruption until a large quantity had been collected and preparations were made for 
carrying it away ; then they came down with six thousand men, and surrounding 
those who were eniployed in this business, cut them in pieces. Hieronymus escaped. 
Thus we perceive that the Asphaltic lake, otherwise useless, had become a source 
of wealth and object of contention on account of its bitumen. 

We need not enter into the treaties and wars between the satraps, during the suc- 
ceeding years. Antigonus remained in possession of Syria. In 306 B. C, Demetriu-, 
who had been highly successful in Greece, invaded the island of Cyprus, and made 
the conquest of it after repelling Ptolemy, who came with a fleet to the assistance of 
his allies. This conquest was so pleasing to Antigonus that he thereupon assumed 
the title of king, and had such confidence in the duty and affection of his. excellent 
son, that he saluted him (by letter) with the same "title, thus making him the asso- 
ciate of his government. When this was heard in Egypt, the people, out of their 
attachment to Ptolemy, saluted him also as king, whereupon Lysimachus in Thrace, 
Seleucus in Babylon, and even Cassander in Macedonia, were hailed by the regal 
title, by the nations under their rule. This none of them strenuously forbade or op- 
posed ; and although they did not immediately call themselves kings on their coins 
and in their edicts, they all did so ere long, with more or less show of decent reluct- 
ance and delay. In those times, however, the kingly title was very common, and 
much less of special significance was connected with it than it has since acquired. 

Elated by this and his other great successes, Antigonus cast his eyes upon Egypt. In 
305 B. C. he collected in Syria an army of eighty thousand foot, eight thousand horse, 
and eighty-three elephants, and marched along the coast of Palestine to Gaza ; to which 
point Demetrius also repaired by sea, with a fleet of one hundred and fifty ships of 
war, and one hundred storeships. This formidable expedition failed through mis- 
management on their side, met by excellent management and preparation on the part 
of Ptolemy. Antigonus retired from the Egyptian frontier in disgrace, not a little 
heightened by the avidity with which his own soldiers embraced the opportunity 
of escaping from his austere rule to the mild and paternal sway of the Egyptian 

kin »- • , • 

Meanwhile Seleucus had been consolidating in the east that power which ulti- 
mately made him the greatest, of the successors of Alexander. By 303 B. C. he had 
established his dominion over all the eastern provinces to the borders of India, ami in 
that year was preparing for the invasion of that country, when affairs called his 
attention to the west, and he concluded a treaty with the Indian king, from whom 
he received five hundred elephants,— a fact which we particularly notice as explain- 
ing the frequent presence of that noble beast in the subsequent warfares in Syria and 



HISTuRY OF THE BTBLE. 



433 







Palestine. Subsequent supplies were after- 
ward obtained from the same source, in 
order to keep up this favorite force in the 
armies of the Syrian kings.* 

At last the several kings, wearied out with 
troubles and conflicts which the insatiable 
and turbulent ambition of Antigonus occa- 
sioned, made common cause against him, 
Seleucus taking the lead, and bringing the 
largest force into the field. The belligerants 
met and fought a battle, intended by all to be 
decisive, at Tpsus in Phrygia, in "the year 
B. C. 301. Antigonus brought into the "field 
between seventy and eighty thousand foot, 
ten thousand horse, and seventy elephants ; 
and Seleucus and his confederates had sixty- 
four thousand infantry, ten thousand five hun- 
dred cavalry, above one hundred chariots 
armed with scythes, and four hundred ele- 
phants. The courageous old man, Antigonus, now fourscore and upward, behaved 
with his usual valor and conduct, but not witb his usual spirit. Seleucus, by an 
adroit interposition of his elephants, managed to prevent Demetrius from properly 
supporting his father Avith the cavalry, which he commanded ; and the final re- 
sult was, that Antigonus fell on the field of battle pierced by many arrows, while 
Demetrius managed with a poor remnant of the army to escape to Ephesus. He sur- 

* The ancient Egyptians do not appear to have known the elephant, although quantities of the teeth 
were brought to the'country and to Palestine. We do not remember to have met with a single instance 
in which this animal is described as being figured on the old monuments of that country. 

-'8 



[.Use of Elephants in War. 



434 AN ILLUSTRATED 

vived seventeen years, and took an active part in the affairs of that lime, but nol 
so as to bring him under our future notice. 

This great victory was followed by a treaty between the four potentates who had 
weathered the storm which had raged since the death of Alexander, being Seleucus, 
Ptolemy, Lysimachus, and Cassander. Each was formally to assume the royal dig- 
nity, and to govern his provinces with imperial power. The distribution was made 
on the principle of each retaining what he already had, and taking his due share of 
the empire which Antigonus had lost with life. To Cassander was allotted Macedonia 
and Greece ; to Lysimachus Thrace, Bithynia, and some of the adjacent provinces ; 
to Ptolemy, Libya, Egypt, Arabia Petraea, Palestine, and Ccele-Syria ; to Seleucus, 
all the rest, being in fact the lion's share — including many provinces in Syria, Asia- 
Minor, Mesopotamia, Babylonia, and the East as far as the frontiers of India. 

This settlement must have been highly satisfactory to the Jews, whom it restored 
to the dominion of Ptolemy, with whose generally beneficent government, and par- 
ticular favor to themselves, they had every reason to be satisfied. The prospects of 
durable peace, under the shadow of so great a king, must also have been contempla- 
ted with peculiar satisfaction by a people who suffered so much of the horrors and 
penalties, without sharing in the contingent honors and benefits of war. 

They were not disappointed. Ptolemy, now relieved from his long conflict, and 
settled firmly upon his throne, applied himself with great and laudable diligence to 
the improvement of his dominions. One great point of his policy was really to attach 
to his rule the several nations which had become subject to it. From this policy 
sprang the favors which he showered upon the Jews, and the indulgence with which, 
notwithstanding their peculiarities, they were on all occasions treated. The most 
perfect religious toleration was established by this eminent monarch, whose interest 
it was to harmonize the differences of religious practice and opinion which existed 
between his Greek and Egyptian subjects : the religion of the Jews was comprehend- 
ed in this indulgence ; and their synagogue was as much tolerated and respected as 
tiie temples of Isis and of Jupiter. Ptolemy made Alexandria the metropolis of his 
empire, and gave full effect to the intention of its great founder by taking such meas- 
ures as ere long rendered it the first commercial city in the world. — This, among 
others, was a circumstance calculated to attract the Jews to that city ; as, first their 
long absence from their native land — during the captivity, and then the troubles ol 
war in that land — troubles peculiarly unfavorable to the peaceful pursuits and hopes 
of agriculture — had already turned their attention toward commerce. 

Seleucus, between whose territories and those of Ptolemy, Palestine was now situated, 
saw the wisdom of the policy followed by the king of Egypt, and applied himself with 
great vigor to work it out in his own dominions. In those dominions many fine cities had 
been entirely destroyed, and others greatly injured by the ravages of war. To repair 
these losses, Seleucus built many new cities, among which are reckoned sixteen which 
he, from his father, called Antiochia or Antioch ; nine to which he gave his own name ; 
six on which he bestowed that of his mother Laodicea; six which he called Apamea 
after his first wife, and one after his last wife Stratonice. Of all these towns the 
most celebrated was the city of Antioch, on the Orontes in Syria, which became the 
metropolitan residence of all the succeeding kings, and m a later day, of the Roman 
governors ; and which has ever since survived, and which still exists, and retains 
some relative consequence by virtue of the corresponding decline of all prosperity 
and population in the country in which it is found. Its name will occur very often 
in the remainder of our narrative. Next to Antioch in importance was Seleucus on 
the Tigris, Avhich may in fact be considered the capital of the eastern portion of the 
empire. It was situated about fifty miles north-by-east of Babylon, twenty-three 
miles below the site of the present city of Bagdad, and just opposite to the ancient 
city of Ctesiphon. This city (founded in B. C. 293) tended much to the final ruin 
and desolation of Babylon. Great privileges were granted to the citizens ; and on this 
account many of the inhabitants of Babylon removed thither; and after the transfer 
of the trade to Seleucia, these removals became still more frequent. It was in this 
manner that Babylon was gradually depopulated ; but the precise period when it 
became entirely deserted can not now be ascertained. It may be interesting to note 
this, as many of the eastern Jews were involved in whatever transactions took place 
in this quarter, which, from the time of the captivity to this day, has never been 
destitute of a large and often influential Jewish population. But now Babylon itsel* 



HISTORY OF THE BIBLE. 



435 




436 AN ILLUSTRATED 

is not more desolate — is even less desolate — has more to mark it as the site of a great 
city of old times, than the superseding Selucia, which only received existence in the 
last days of Babylon. " I have," says a late traveller, " walked over the ground it 
occupied, and found the site of the royal city only marked by the parallel embank- 
ments of ancient aqueducts, and by the consolidated grit and debris which devote to 
utter barrenness, in this primeval country, the spots which towns once occupied, as 
if man had branded the ground by the treading of his feet." 

In his newly-founded towns, it was the policy of Seleucus to induce as many as 
possible of the Jews to settle by important privileges and immunities, such as those 
which Ptolemy had extended to them. The consequence was that the Jews were at- 
tracted to these spots in such numbers, and especially to Antioch, that in them they 
formed nearly as large a proportion of the inhabitants as at Alexandria itself. 

In all this, we think it is not difficult to perceive a further development of the di- 
vine plan, which now, as the times advanced, dictated the dispersion of numerous 
bodies of Jews among the Gentile nations, — while the nation still maintained in its 
own land the standards of ceremonial worship and of doctrine —with the view of 
making the nations acquainted with certain truths and great principles, which should 
work in their minds as leaven until the times of quickening arrived. 

During the time of Ptolemy Soter, the prosperity of the Jews was much strength- 
ened by the internal administration of the excellent high-priest Simon the just. In 
300 he succeeded Onias I., who had in 321 succeeded Jaddua, the high-priest in the 
time of Alexander the Great. Simon repaired and fortified the city and temple of 
Jerusalem, with strong and lofty walls ; and made a spacious cistern, or reservoir of 
water, " in compass as N a sea." # He is reported to have completed the canon of the 
Old Testament by the addition of the books of Ezra, Haggai, Zechariah, Nehemiah, 
Esther, and Malachi. This is not unlikely, as also that the book of Chronicles was 
completed in its present state ; for the genealogy of David in the first book comes 
down to about the year B. C. 300 ; and it may also be remarked that in the catalogue 
of high-priests as given in Nehemiah, Jaddua is mentioned in such a manner as to in- 
timate that he had been for some time dead. The Jews also affirm that Simon was 
" the last of the great synagogue :" which some ingeniously paraphrase into " the last 
president of the great council, or Sanhedrim, among the high-priests" (Bales, ii. 538) , 
whereas it seems clear that. no Sanhedrim at or before this time existed. And from 
the fact that this " great synagogue" is not (like the Sanhedrim) described as being 
composed of seventy members, but of one hundred and twenty, among whom were 
Ezra, Haggai, Zechariah, Nehemiah, and Malachi — it would appear that it rather de- 
noted the succession of devout and patriotic men who distinguished themselves after 
the captivity, by their labors toward the collection and revision of the sacred books, 
and the settlement and improvement of the civil and religious institutions of their 
country ; and of whom Simon, by completing the sacred canon, became the last. Si- 
mon died in B.C. 291, and was succeeded by his son Eleazer. 

Not long after this (B. C. 285), the king of Egypt, having conceived just cause of 
displeasure against his eldest son Ptolemy Keraunus, took measures to secure the suc- 
cession to his youngest son Ptolemy Philadelphus. His advanced age warned him 
that he had no time to lose ; he therefore resigned the diadem to Philadelphus (" the 
orother-loving"), and enrolled himself among the royal life-guards. He died two years 
after (B. C. 283) at the age of eighty-four, forty years after the death of Alexander. 

As for Ptolemy Keraunus, he ultimately sought refuge at the court of Seleucus, by 
whom he was most kindly received and entertained: but he justified the ill opinion 
of him on which his own father had acted by destroying his benefactor. This was in 
B. C. 280, only seven months after Seleucus had consummated the greatness of his 
empire by the overthrow of Lysimachus, who had himself previously added the king- 
dom of Macedonia to his own of Thrace. Thus Seleucus became the possessor of 
three out of the four kingdoms into which the empire of Alexander had, in the defeat 
of Antigonus, been divided. After his death, Ptolemy Keraunus managed to seat him- 
self on the Macedonian throne ; but the very next year he was taken prisoner and cut 
in pieces by the Gauls, who had invaded Macedonia. 

Seleucus was succeeded in what may be called the throne of Asia by his son Anti- 
ochus Soter. This prince, after he had secured the eastern provinces of the empire, 

*Ecclus. i. 1-3. The whole chapter, entitled "The Praise of Simon the Son of Onias," is devoted to a 
splendid eulogium on his deeds and character. 



HISTORY OF THE BIBLE. 437 

endeavored to reduce ihe western, but his general Patrocles was defeated in Bithyma, 
and the loss of his army disabled him from immediately prosecuting the claims upon 
Macedonia and Thrace. Meanwhile the sceptre of Macedonia was seized by the vig- 
orous hands of Alexander Gonatus, a son of Demetrius Poliorcetes, and consequently 
a grandson of Antigonus, and to him Antiochus at length felt himself constrained to 
cede that country ; and the family of Antigonus reigned there until the time of Per- 
seus, the last king, who was conquered by the Romans. Antiochus Soter died in B. 
C. 261 after nominating as his successor his second son Antiochus Theos (" the God"). 
This prince was his son by his mother-in-law Stratonice, whom his too indulgent fa- 
ther had divorced to please him. 

The accession of Antiochus II. took place about the middle of the reign of Ptolemy 
Philadelphus in Egypt. This last-named monarch was quite as tolerant and as friendly 
to the Jews as his father had been. He was a great encourager of learning and pa- 
tron of learned men. Under his auspices was executed that valuable translation of the 
Hebrew scriptures into Greek, called the Septuagint, from the seventy, or seventy-two, 
translators said to have been employed thereon. Eleazer was still the high-priest, 
and appears to have interested himself much in this undertaking, and was careful to 
furnish for the purpose correct copies of the sacred books. The date of B. C. 278 is 
usually assigned to this translation. Thus the Jewish scriptures were made accessi- 
ble to the heathen. It is unquestionable that copies of this version, or extracts from 
it, found their way in process of time into the libraries of the learned and curious of 
Greece and Rome ; and there is no means of calculating the full extent of its opera- 
tion in opening the minds of the more educated and thoughtful class among the hea- 
then to the perception of some of the great truths which they could learn only from 
that book, and which it was now becoming important that they should know. It was 
•even a great matter that they should have the means of knowing clearly what the 
Jews believed, whatever they may themselves have thought of that belief. This ver- 
sion soon came into common use among the Jews themselves everywhere, even in 
Palestine, the original Hebrew having become a learned language. Indeed, the quo- 
tations from the Old Testament made by the evangelists and apostles, and even by 
Christ himself, are generally, if not always from this version. 

In the third year of Antiochus a long and bloody war broke out between him and 
Ptolemy Philadelphus. The latter king, bending under the weight of years, com- 
manded by his generals, while Antiochus, in the vigor of youth, led his armies in 
person. Neither monarch appears to have gained any very decided advantages over 
thj other; while we know that much was lost by Antiochus; for while his attention 
was engaged by wars in the west the eastern provinces of his vast empire — Parthia, 
Bactria, and other provinces beyond the Tigris — revolted from his dominion ; this was 
in B. C. 250, from which the foundation of the Parthian empire may be dated ; but it 
is perhaps better, with the Parthians themselves, to date it from the ensuing reign, 
when they completely established their independence. It is here however we are to 
seek the real beginning of the Parthian empire, which was ultimately destined to set 
bounds to the conquests of the Romans, and to vanquish the vanquishers of the world. 
The immediate result was that Antiochus was obliged, in the year B. C. 249, to make 
peace with Philadelphus on such terms as he could obtain. These were, that he 
should repudiate his beloved queen, who was his half-sister, and marry Berenice, a 
daughter of Philadelphus, and that the first male issue of the marriage should succeed 
to the throne. 

As Philadelphus on his part gave for the dower of his daughter half the revenues 
of Palestine, Phoenicia and Coele-Syria, the Jews may seem to have come partly un- 
der the dominion of Antiochus. But as the king retained the other half in his own 
hands, and as the revenues of Judea were always farmed by the high-priest, the cir- 
cumstance made no change in their condition. Besides, the arrangement was too 
soon broken up to produce any marked effect. These were the important nuptials 
between " the king of the north," and " the daughter of the king of the south," which 
the prophet Daniel had long before predicted (Dan. xi. 6). It was only two years 
after this (B. C. 247) that Philadelphus died ; immediately on which he put away 
Berenice and restored his beloved Laodicea; but she, fearing his fickleness, poisoned 
him, and set her son Seleucus Callinictjs (" illustrious conqueror") upon the throne 
(B. C. 246). On this Berenice sought shelter with her son (the heir by treaty) in 



438 AN ILLI'STRATED 

the sacred groves of Daphne (near Antioch) ; but at the instigation of his mother, 
Callinicus tore her from that sanctuary, and slew her, with her infant son. 

Now Berenice was full sister to the new king of Egypt, Ptolemy III., surnamed 
Etjergetes,* who immediately placed himself at the head of his army to avenge her 
wrongs. He was eminently successful. He entered Syria, slew the queen Laodicea, 
and overran the whole empire, as far as the Tigris on the east and Babylon on the 
south. t On he marched, from province to province, levying heavy contributions, 
until commotions in Egypt obliged him to abandon his enterprise and return home. 
On his way he called at Jerusalem, where he offered many sacrifices, and made large 
presents to the temple. There is little doubt but that the high-priest took the oppor- 
tunity of pointing out to him those prophecies of Daniel (xi. 6-8) which had 
been accomplished in the late events and his recent achievements ; and this may prob- 
ably have been the cause of his presents and offerings. 

The high-priest of the Jews was then Onias II. Eleazer, the high-priest at the 
time the Greek translation of the Scriptures was made, died in B. C. 276, and was 
succeeded, not by his own son Onias, but by Manasses, a son of Jaddua. He died in 
B. C. 250, and Onias III. then became high-priest. As usual, Onias farmed the trib- 
ute exacted from Judea bv the Egyptians. But, growing covetous as he advanced 
in years, he withheld, under one pretence or another, the twenty talents which his 
predecessors had been accustomed to pay every year to the king of Egypt as a tribute 
for the whole people. This went on for twenty-four years, and, the arrears then 
amounting to four hundred and eighty talents, the king deemed it full time to take 
energetic measures to secure the payment of this portion of the royal revenues. He 
sent an officer named Athenion to demand the payment of what was already due, 
and to require a more punctual payment in future, with the threat that unless meas- 
ures of compliance were taken, he would confiscate all the lands of Judea, and send 
a colony ot soldiers to occupy them. The infatuated priest was disposed to neglect 
the warning and brave the danger, which filled all the people with consternation. 
But the evils which might have been apprehended were averted through the policy 
and address of Joseph, the high-priest's nephew; who generously borrowed the mon- 
ey upon his own credit, paid the tribute, and so ingratiated himself at the Egyptian 
court that he obtained the lucrative privilege of farming the king's revenues not only 
in Judea and Samaria, but m Phoenicia and Coele-Syria. 

Se:eucu- Callinicus, in his emergencies, had promised to his younger brother Anti- 
ochus Hierax, who was governor of Asia Minor, the independent possession of seve- 
ral cities in that province, for his assistance in the war with P. Euergetes. But when 
he had (B. C. 243) obtained a truce of ten years from the Egyptian king, he refused 
to fulfil this engagement. This led to a bloody war between the two brothers, in 
which Seleucus was so generally unsuccessful that it would appear as if the title of 
Callinicus {illustrious conquerer) had been bestowed upon him in derision. He was 
however ultimately successful through the losses and weakness which other enemies 
brought upon Antiochus Hierax (" the Hawk"— from his rapacity), who was in the 
end obliged to take refuge in Egypt, where he was put to death in B. C. 240. Tow- 
ard the end of this war, Mesopotamia appears to have been the scene of action ; for 
in that quarter occurred the battle in which eight thousand Babylonian Jews (sub- 
jects of Seleucus) and four thousand Macedonians defeated one hundred and twenty 
thousand Gauls whom Antiochus had in his pay (Mace. viii. 20). 

S. Callinicus being now relieved from the western war, turned his attention to the 
recovery of the eastern provinces which had revolted in the time of his father. Re- 
newed troubles in Syria prevented any result from his first attempt in B. C. 236 ; and 
in his second, in 230, he was defeated and taken prisoner by the Parthians, whose 
king, Arsaces, treated the royal captive with the respect becoming his rank, but never 
set him at liberty. He died in B. C. 226 by a fall from his horse. On this event Se- 
leucus III. inherited the remains of his father's kingdom. This prince was equally 

* We may add in a note that this title (the Benefactor) was conferred on Ptolemy by his Egyptian subjects 
on his return from his eastern expedition. He recovered and brought back, with other booty to an immense 
amount, 2,500 idolatrous images, chiefly those which Cambyses had taken away from the Egyptians. When 
he restored the idols to their temples, the Egyptians manifested their gratitude by saluting with this title. 
They were less prone than the Greeks of Asia to deify their kings. 

. t The inscription found at Adule by Cosrnas gives a more extensive range to his operations, affirming 
that after having subdued the west of Asia, ultimately crossed the Euphrates, and brought under his do- 
minion, not only Mesopotamia and Babylonia, but Media, Persia, and the whole country as far as Bactria 
As this needs more collateral support than it has received, we adopt a more limited statement in the text 



HISTORY OF THE BIBLE. 439 

weak in body and mind, and therefore most unaptly surnamed Keraunus (' thunder'). 
When a Avar broke out in B. C. 223, his imbecile conduct so provoked his generals, 
that he was poisoned by their contrivance. 

Of these troubles and dissensions in Syria, Ptolemy Euergetes, in Egypt, took due 
advantage in strengthening and extending his own empire. In B. C. 222, the year 
after the murder of Seleucus III., his reign was terminated through his murder by 
his own son Ptolemy, who succeeded him, and who, on account of this horrid deed". 
was ironically surnamed Phtlopator (" father-loving"). P. Euergetes is popularly 
considered the last good king of Egypt, which is true in the sense that the succeed- 
ing Ptolemies governed far worse than the first three of that name — all of whom 
were just and humane men. and whose reigns were glorious and beneficent. If Euer- 
sretes was inferior in some respects to Lagus and Philadelphia, he was more than in 
the same degree superior to his own successors. 

At this time the Jews had for about sixty years enjoyed almost uninterrupted tran- 
quillity under the shadow of the Egyptian throne. During this period circumstances 
led them into much intercourse with the Greeks, who were their masters and the 
ruling people in Egypt, Syria, Asia Minor — and, in fact, in all the country west of the 
Tigris. A predominance of Greeks and of Grecian ideas, which has dotted the sur- 
face of westernmost Asia with frequent monuments of Grecian art, was not without 
much effect upon the Jews in this period. Among other indications, the increasing 
prevalence, in and after this period, of Greek proper names among the Jews, may be 
taken. There is ample evidence that the more opulent classes cultivated the lan- 
CTuaore, and imbibed some of the manners of the Greeks. It is also apparent that some 
acquaintance with the Greek philosophers was obtained, and made wild work in 
Jewish minds. Nothing manifests this more clearly than the rise of the Sadducees, 
whose system was nothing more than a very awkward attempt to graft the negations 
of Greek philosophy upon the Hebrew creed. It confirms this view, that the sect 
of the Sadducees was never popular with the mass of the nation — but was always 
confined to those whose condition in life brought them the most into contact with the 
notions of the Greeks — the wealthy, noble, and ruling classes. Priests — even high- 
priests — sometimes adopted the views of this sect. 

It has already been stated that the high-priest Simon the Just was counted as the 
last of" the great synagogue," who had applied themselves to the great work of col- 
lecting, revising, and completing the canon of the Old Testament. To this followed 
'•'a new synagosrue," which applied itself diligently to the work of expounding and 
commenting upon the completed canon. This school lasted until the time of Judah 
Hakkadosh, who to prevent these comments or " traditions" (wnich were deemed of 
equal authority with the text) from being lost, after the dispersion, committed them 
to writing, in the Alishna — which, with its comments, has since constituted the sfreat 
law-book of the Jews, from wnich, even more than from the Scriptures, they havp 
deduced their religious and civil obligations. The founder and first president of this 
school, or synagogue, was Antigonus Socho, or Sochseus. He (or, according to some 
accounts, his successor Joseph) was fond of teaching that God was to be served 
wholly from disinterested motives, of pure love and reverence, founded on the con- 
templation of his infinite perfections, without regard to the prospects of future reward, 
or to the dread of future punishment. This was either misunderstood or wilfully per- 
verted by some of his scholars, and in particular by Sadoc and Baithos, who declared 
their disbelief that there was any future state of reward oi punishment. Perhaps 
they stopped at this: but the views ultimately imbodied in the creed of the sect 
which took its name from the first of these persons, inculcated that the soul was mor- 
tal like the body, and perished with it, and consequently that there was not, nor could 
be. any resurrection. They also held that there was no spiritual being, good or bad. 
(Alatt. xxii. 23; Acts xxiii. 8.1 They rejected the doctrine of an overruling Provi- 
dence, and maintained that all events resulted from the free and unconstrained actions 
of men. That, like the Samaritans, they rejected all the sacred books save the Pen- 
tateuch, is inferred from the unsupported authoritv of a passage of doubtful interpre- 
tation in Josephus.* And as there is some evidence to the contrary, it is safer to 
conclude that they admitted the authority of the other books, but ascribed to them an 
inferior value and importance than to the Pentateuch. But it is certain that they re- 
jected absolutely the "traditions," to which such supreme importance was attached 

* Antiq. xiii 10. G. 



440 AN ILLUSTRATED 

by the mass of the nation. This was a good thing in them ; and in this they agreed 
with Jesus Christ and his apostles, who were opposed to them and by them on every 
other point. In fact, it would seem as if this sect in its beginning was intended 
merely as an opposition to the tradition party, which was likely to be regarded with 
apprehension by the more open and thinking minds. The doctrinal errors had no 
necessary connexion with the anti-tradition zeal of the party, and were probably 
grafted on it through the speculative tendencies of some of its original leaders. 

After the murder of Seleucus Keraunus, who left no son, the kingdom of Syria fell 
to his brother Antiochus III., who had been brought up at Seleucia on the Tigris. 
He came to Antioch ; and his reign was so productive in great events that he ulti- 
mately acquired the surname of " the Great." He carried on the wars against the 
revolted provinces with such success that he soon recovered almost all Asia-Minor, 
Media, Persia, and Babylonia. The effeminate character of Ptolemy Philopator — 
who was a mean voluptuary, abandoned to the most shameful vices, and entirely 
governed by the creatures and instruments of his pleasures — led Antiochus to contem- 
plate the feasibility of obtaining possession of the valuable provinces of Ccele-Syria, 
PhoBnicia, and Palestine. Great part of the first of these provinces, with the city of 
Damascus, he easily acquired, through the defection of Theodotian the governor — a 
brave man rendered a traitor by the desire of revenge, and by contempt for the char- 
acter of his master. The campaign was terminated by a truce for four months, which 
circumstances made desirable for both parties before prosecuting the war. Negotia- 
tions for a peace were indeed entered into ; but as both parties claimed Ccele-Syria 
and Palestine in virtue of the treaty by which the empire of Alexander was divided 
after the fall of Antigonus, the truce expired without anything having been concluded. 

The war was therefore resumed in 218 B. C. Antiochus marched into the disputed 
territory and carried all things before him : — forcing the passer of Lebanon, he pene- 
trated into PhcEnicia, and after securing the coast, marched into the interior, and 
brought under his power all the cities of Galilee ; after which he passed beyond Jor- 
dan, and won the ancient territory of the tribes beyond that river, with the metropolis 
Rabbath-Ammon, which Ptolemy Philadelphus had fortified, and named after him- 
self Philadelphia. At the same time, Antiochus subjugated some of the neighboring 
Arabs ; and on his return threw garrisons into Samaria and some of the adjacent 
towns ; and at the close of this brilliant campaign, he took up his winter quarters in 
Ptolemais (afterward Csesarea). 

These large and repeated losses at length roused all the energies which Ptolemy 
was capable of exerting. He forsook his drunken revels, and placing himself at the 
head of an army of seventy thousand infantry, five thousand cavalry, and seventy- 
three elephants, he marched from Pelusium through the desert, and encamped at 
Raphia, a place between Rhinoculura (El Arish) and Gaza. Antiochus, with the 
confidence of victory which his recent successes inspired, advanced to meet him at 
that place, with an army of sixty- two thousand infantry, six thousand cavalry, and 
one hundred and twenty elephants. He was totally defeated, with such loss that he 
made no attempt to repair it, but abandoned all his conquests and withdrew to An- 
tioch. By a peace, concluded soon after, he relinquished all pretension to the dis- 
puted territories. Philopator now recovered all the former possessions of his crown 
without striking a blow; for the cities hastened to emulate each other in renewing 
their homage to him by their ambassadors. Among these the Jews, always partial 
to the Egyptian rule, were the most forward: and the king was induced to pay a 
visit to Jerusalem, as well as to the other principal cities. There he offered sacrifices 
according to the Jewish law, and presented gifts to the temple. But, unhappily, the 
beauty of the building, and the peculiar order and solemnity of the worship, excited 
the curiosity of the king to see the interior. Simon II., who had but lately succeeded 
Onias II. in the high-priesthood, remonstrated against this intention, intimating that 
it was unlawful even for the priests to enter the inner sanctuary. Philopater answered 
haughtily, that although they were deprived of that honor, he ought not ; and pressed 
forward to enter the sacred place. But while he was passing through the inner 
court for that purpose, he was " shaken like a reed, and fell speechless to the 
ground," overcome either by his own superstitious fears, or, as the historian seems 
to intimate, by a supernatural dread and horror cast on him from above. He was 
carried out half dead, and speedily departed from the city full of displeasure against 
the Jewish people. He therefore commenced a most barbarous persecution against 



r 



HISTORY OF THE BIBLE. 



441 




442 AN ILLUSTRATED 

the Jews in Egypt on his return home. In the first place he caused a decree to be 
inscribed on brazen pillars at the palace-gate, that none should enter there who did 
not sacrifice to the gods he worshipped — which effectually excluded the Jews from 
all access to his person. Then he deprived the Jews in Alexandria of the high civil 
privileges they had enjoyed, degrading them from the first to the third or last class of 
inhabitants. He also ordered them to be formally enrolled, and that at the time of 
their enrolment, the mark of an ivy-leaf (one of the insignia of his god, Bacchus) 
should be impressed upon them with a hot iron : if any refused this mark they were 
to be made slaves ; and whoever opposed the decree was to be put to death. Again, 
they were tempted to apostacy by the promise of restoration to the rank of citizens of 
the first class ; but of the many thousands of Jews then at Alexandria, only three 
hundred appear to have submitted to the humiliating condition, and these were held 
in such abhorrence by the majority of their countrymen, and were so pointedly 
shunned, and excluded from the society of their old associates, that the king, when 
acquainted with it, was highly enraged, and regarded this as an opposition to his 
authority ; he vowed to extirpate the whole nation. To begin with the Jews in 
Egypt, he ordered them all to be brought in chains to Alexandria. Having thus 
brought them all together, they were shut up in the hippodrome, which was a lar^e 
enclosure outside the city, built for the purpose of horse-racing and other public 
amusements, where he intended to expose them as a spectacle, to be destroyed by 
elephants. At the appointed time, the people assembled in crowds, and the elephants 
were on the spot; but the effects of a drunken bout, the preceding night, prevented 
the attendance of the king, and caused the postponement of the show. The next day, 
a similar disappointment proceeded from the same unseemly cause. But on the third, 
the king managed to be present, and the elephants were brought out after they had 
been intoxicated with wine and frankincense to render them more ferocious. But they 
spent their fury, not on the unhappy Jews, but turned upon the spectators, of whom 
they destroyed great numbers. This, connected with some unusual appearances in 
the air, appeared to the king and his attendants so manifest an interposition of a 
Divine Power in behalf of the Jews, that he instantly ordered them to be set at lib- 
erty ; and fearful of having provoked the vengeance of Heaven, he hastened to restore 
the Jews to their former privileges by rescinding all the decrees he had issued against 
them. Now also, his better reason gaining sway, considering that those who had so 
signally evinced their fidelity to their God were not likely to be unfaithful to their 
king, he bestowed upon them many marks of his munificence and confidence. Among 
other things, he abandoned to their disposal the three hundred apostates, who were 
speedily put to death by their offended brethren.* 

Ptolemy Philopator died in B. C. 205, leaving his crown to Ptolemy Epiphanes, 
then a child five years of age. Meanwhile Antiochus III. had won the surname of Great, 
by his eminent successes in the East, where he restored the ancient supremacy of the 
Seleucidse. At the death of Philopator, he had but recently returned from his eastern 
wars. He was not slow in perceiving the advantage which he might take of the in- 
fancy of the new king in accomplishing what had been one of the first objects of his 
reign. This design again exposed unhappy Palestine to all the horrors of war. The 
first campaign put Antiochus in possession of the standing bone of contention, Ccele- 
Syria and Palestine. It is remarkable that on this occasion the Jews relinquished 
their usual attachment to the Egyptian yoke, and took a very decided part with 
Antiochus. For this many reasons ma) be conceived, but none are distinctly known ; 
we have however no doubt that one of them may be found in the indulgent consider- 
ation with which the Jews of Babylonia and other eastern provinces had been treated 

* It is right to apprize the reader that the whole of this account of the visit of Philopator to Jerusalem 
and its consequences, down to this point, is not in Josephus, but is given on the sole authority of the author 
of the tltirdboo'k of Maccabees. Tn all, there are Jive books of Maccabees, of which two only are included in our 
Apocrypha. The third, which relates solely to this persecution of the Jews by Ptolemy Philopator, exists 
in Greek, and is found in some ancient manuscripts of the Greek Septuagint, particularly in the Alexandrian 
and Vatican manuscripts. There is also a Syriac version of it from the Greek ; but it has never been in- 
serted in the Vulgate, orin our English Bibles, but English translations of it exist. It appears to have 
been the work of an Alexandrian Jew ; and while we admit that the book is full of absurdities, and that 
the authority is of very little value in itself, yet we think that in the outline facts, as related in the text, 
there is so much appearance of probability, and so many small agreements with the accounts which historv 
has preserved of the manners and ideas and circumstances of the times, as well as with the character o r 
the king, that we are disposed to regard it as substantially true. The silence of Josephus is indeed a sus- 
picious circumstance to which we are willing that due weight should be given ; but It will be noticed by 
evei v" reader that the history of Josephus is remarkably brief at this period. 



HISTORY OF THE BIBLE. 443 

by Antiochus — a fact which could not fail to be known in Palestine and at Jerusalem. 
The next year, however, Antiochus having been called away into Asia Minor, Pal- 
estine was speedily recovered by Scopas, the Egyptian general, who did not fail to 
make the Jews aware of his consciousness of the favor to Antiochus which they had 
manifested. The Egyptians were, however, soon again driven out of the country by 
Antiochus, and on this occasion such important services were rendered him by the 
Jews, and when he came to Jerusalem (B. C. 198), so lively were their demonstra- 
tions of joy, that the king, to confirm their attachment to his government, and to re- 
ward their services, granted them many important favors; and aware that there were 
no points on which they were more anxious than in what concerned their city and 
temple, he declared his intention to restore the city to its ancient splendor and dig- 
nity, and thoroughly to repair the temple at his own cost; he guarantied the in- 
violability of the sacred place from the intrusion of strangers; and by liberal grants, 
he made ample provision for the due and orderly performance of the sacred services. 
Antiochus also expressed his confidence in the attachment of the Jews by establishing 
colonies of them, on very advantageous terms, in Phrygia, Lydia, and other districts 
of doubtful fidelity — a circumstance which accounts for the great number of Jews 
scattered through those countries at the preaching of the gospel. (1 Pet. i. 1 ; James i. 
I.) But it was the destiny of Antiochus to come into contact with the iron power 
which was ere long to break in pieces all the kingdoms of the earth, and to make 
their glory a vain thing. The Romans had already become great, and began to inter- 
fere with their usual haughtiness in the affairs of the East. The successful termina- 
tion of the second Punic war had covered them with renown, and spread their fame 
far and wide: and already they had indicated to sagacious persons, by the reduction 
of Macedonia to the state of a subject kingdom, the ultimate tendencies of their great 
and still increasing power. Antiochus regarded this phenomenon with some appre- 
hension, and perceiving, at the same time, what appeared advantageous opportunities 
of recovering in the north all that had belonged to the first Seleucus, he felt disposed 
to bring his southern contest to a conclusion. Pie therefore temporized with the 
Egyptians, whose power he had greatly underrated, and made an offer of his beauti- 
ful daughter Cleopatra in marriage with the young king of Egypt, as soon as he 
should become of age; promising, as her dower, to restore the provinces of Coele- 
Syria and Palestine, which he had wrested from Egypt. The princess was accordingly 
betrothed to P. Epiphanes ; but the marriage did not actually take place until B. C. 
192, when the young monarch reached the eighteenth year of his age. 

Antiochus availed himself of this settlement of affairs to prosecute his other plans. 
He reduced the mariume Greek cities of Asia Minor, and crossing tne Hellespont, 
wrested the Chersonese from the weakened hands of the Macedonian king. This 
brought him into direct and fatal collision with the Romans. And here it may be 
observed that long before this the political sagacity of Ptolemy Philadelphus had de- 
tected the nascent greatness of the Roman state, and had anxiously cultivated its 
friendship. This also had been the policy of his successors; and the guardians of 
the young king, when apprehensive of the danger of Antiochus, had placed him under 
the guardianship of the republic. 

When Antiochus had passed into Europe and taken possession of Thrace, the 
Romans sent an embassy to require restitution not. only of all he had taken from 
Philip of Macedon, but of all that he had taken from their ward the king of Egypt. 
The Syrian king answered the requisition as haughtily as it was made; and it was 
manifest that an appeal to arms could not be far distant. What brought on the 
actual conflict was the passage of Antiochus into Greece, at the invitation of the 
JEtolians, who made him their commander-in-chief. In Greece his proceedings were 
not taken with that ability which distinguished the earlier part of his career, and in 
191 B. C, he was utterly routed at Thermopylae, and compelled to withdraw from 
Europe, by the consul Acilius Glabrio. The marriage of his daughter with Ptolemy 
had been completed the year before this at Raphia, but he still retained possession of 
the provinces to be ceded,* and endeavored to corrupt his daughter to betray the 
interests of her husband. But he was disappointed. She was more attached to 

* Jerome and Appian say that Antiochus did surrender these provinces ; and Josephus appears to concur 
with them, intimating that the revenues were paid to the Egyptian king. (Ant. xii. 4, 1.) But Polybius 
denies it ; and this denial is confirmed by the fact that they still remained in the possession of the sons 
•Hid successors of Antiochus. 



444 AN ILLUSTRATED 

Ptolemy than to her father ; and, being probably dissatisfied^ at his breach of promise 
she joined her husband in an embassy to Rome in 191 B. C, to congratulate tlur 
Romans on driving Antiochus out of Greece, and to assure the senate of the readiness 
of the king and queen to conform themselves to its directions. 

Antiochus was now driven to seek peace with Rome; but the terms which they 
offered were so hard, that he could not bring himself to accept them. In all human 
probability he had brought himself into this condition by his inability to appreciate 
the value of the advice tendered to him by Hannibal, who, expelled from Carthage, 
had in 195 B. C, sought refuge at his court; and who, while he encouraged his 
enmity to the Romans, had exhorted him to make Italy the seat of the war. In 190 
B. C, Cornelius Scipio (consul), assisted by his brother Africanus, passed over into 
A.sia to conduct the war against Antiochus. Under their able management, it was 
soon brought to a conclusion, and the Syrian king was compelled from his capital of 
Antioch to sue for peace, which he obtained on very humiliating terms, but noi 
essentially harder than those which he had at first refused. He relinquished all Asia 
Minor west of the Taurus: he agreed to pay all the expenses of the war, estimated 
at eighteen thousand Euobic talents, by regulated instalments ; he was to deliver up 
his elephants and his ships-of-war (excepting twelve) to the Romans; and he was to 
give into their hands Hannibal and other eminent foreigners, who had sought protec- 
tion at his court. The aged Carthaginian and another contrived to make their escape ; 
but the rest were given up, together with the twelve hostages, for the observance of 
the treaty, among whom the king's younger son, Antiochus, surnamed Epiphanes 
was one. After this Antiochus withdrew to the eastern provinces of his empire, 
where he endeavored to collect the arrears of tribute due to him, to defray his heavy 
engagements to the Romans. There he was slain, two years after, by the natives of 
Elymais in Persia, when he attempted to seize the treasures contained in their rich 
temple. This was in B. C. 187, in the fifty-second year of his age, and the thirty- 
seventh of his reign. The leading events of his reign had been foreshown by Daniel 
(xi. 13-19). 

Simon II., who was high-priest of the Jews at the time of the unhappy visit of 
Ptolemy IV. to Jerusalem, died in B. C. 195, after an administration of twenty-two 
years. He was succeeded by his son Onias III. Onias was a person of great piety, 
and of mild and amiable disposition— and well worthy of better times than those in 
which he lived, and of a better end than it was his lot to experience. During the 
first years of his administration, when his excellent intentions received full effect under 
the favorable auspices of Antiochus and his successor, " the holy city was inhabited 
in all peace, and the laws were kept very well." The nation was also at this time 
held in such high estimation that the sovereigns of the neighboring countries courted 
its friendship, and made magnificent offerings to the temple. And we are persuaded 
that this was not merely on account of the Jews, but with the design of honoring and 
with the hope of propitiating their God, Jehovah, whose fame was by this time widely 
extended among the nations, and his power acknowledged and feared by many of 
them. 

Seleuctjs IV., surnamed Philopator, the eldest son of Antiochus the Great, suc- 
ceeded to the throne of his father, and to the heavy obligations under which he lay 
to the Romans. He was as well disposed toward the Jews as his father had been; 
and notwithstanding his embarrassments, gave orders that the charges of the public 
worship should continue to be defrayed out of his own treasury. But subsequently, 
upon the information of Simon — a Benjamite, who was made governor of the temple, 
and had quarrelled with Onias — that the treasury of the Jerusalem temple was very 
rich, and abundantly more than sufficient to supply the sacrifices and oblations, — the 
king, who was greatly straitened for money, to raise the money required by the Romans, 
sent his treasurer Heliodorus to seize and bring him the reported treasure. Heliod- 
orus concealed the object of his journey until he reached Jerusalem, when he made 
it known to the high-priest, and demanded the quiet surrender of the money. Onias 
informed him in reply, that there was indeed considerable treasure in the temple; but 
by no means of such large amount as had been reported. Great part of it consisted 
of holy gifts, and offerings consecrated to God, and the appropriation of which could 
not be disturbed without sacrilege. The rest had been placed there by way of se- . 
curity, for the relief of widows and orphans, who claimed it as their property; and a 
considerable sum had been deposited there by Hyrcanus (the son of that Joseph who 



HISTORY OF THE BIBLE. 445 

obtained the farming of the revenues from Ptolemy Euergetes, as before related), a 
person of great opulence and high rank. He added, that being by virtue of his office 
the guardian of this wealth, he could not consent to its being taken from the right 
owners, and thereby disgrace his office and profane the sanctity of that holy place 
which was held in reverence by all the world. Determined to fulfil his mission, 
whatever impression this statement may have made upon his mind, Heliodorus 
marched directly to the temple, and was there vainly opposed by the high-priest and 
the other ministers of the sacred services. The outer gates were ordered to be de- 
molished ; and the whole city was in the utmost agonies of apprehension. But when 
Heliodorus was about to enter, at the head of his Syrians, he was struck with a panic 
terror, similar to that which Ptolemy Philopator had before experienced, and, falling 
to the ground, speechless, he was carried off for dead by his guard. Onias prayed 
for him and he recovered, and made all haste to quit the city. His plan being thus 
frustrated, the guilty Simon had the effrontery to charge Onias himself with having 
procured this visit from Heliodorus: some believed it; and in consequence there arose 
hostile conflicts between the parties of Onias and Simon, in which many lives were 
lost. At last, Onias resolved to proceed himself to Antioch and lay the whole matter 
before Seleucus. He was favorably received by the king, who "heard and credited 
his statements, and, in consequence, decreed the banishment of Simon from his native 
country. This was in B. C. 176. In the year following, Seleucus was induced to 
send his son Demetrius as a hostage to Rome, to relieve his own brother Antiochus, 
who had now been twelve years in that city. Demetrius had departed, and Antiochus 
was not come ; and the absence of the two who stood next the throne afforded Heli- 
odorus an opportunity of conspiring against his master, whom he removed by poison, 
and himself assumed" the government. Antiochus was visiting Athens, on his way 
home, when he heard of this. He immediately applied himself to the old enemy of 
his father, Eumenes, king of Pergamos* (to whom the Romans had consigned the 
greater part of the territory in Asia Minor, which they compelled Antiochus the 
Great to cede) who, with his brother Attalus, was easily induced to assist him against 
the usurper. They succeeded, and their success placed the brother instead of the 
son of Seleucus upon the throne of Syria, with the concurrence of the Romans. 

Antiochus IV. was scarcely settled on the throne before Jesus, or, by his Greek 
name, Jason,f repaired to Antioch, and, availing himself of the penury of the royal 
treasury, tempted the new king by the offer of four hundred and forty talents of silver 
to depose the excellent Onias III. from the high-priesthood, and to appoint himself 
in his place. He also obtained an order that Onias should be summoned to Antioch, 
and commanded to dwell there. Finding how acceptable money was to the king, 
Jason offered one hundred and fifty talents more for, and obtained, the privilege of 
erecting at Jerusalem a gymnasium, or place for such public sports and exercises as 
were usual among the Greeks, as well as for permission to establish an academy in 
which Jewish youth might be brought up after the manner of the Greeks; and also 
the important privilege of making what Jews he pleased free of the city of Antioch. 
The obvious object of all this was as opposite as possible to that of the Mosaic insti- 
tutions. It was intended to facilitate the commixture of the Jews with foreigners, 
and to lessen the dislike with which the Greeks were disposed to regard a people so 
peculiar and so exclusive. This might have been a good design under general con- 
siderations of human policy, but was calculated to be most injurious and fatal as 
respected the Jews, whose institutions designedly made them a peculiar people, and 
whatever tended to make them otherwise must needs have been in counteraction of 
the great principle of their establishment. The effects which resulted from the 
exertions of Jason, after he had established himself in the high-priesthood, were such 
as might have been foreseen. The example of a person in his commanding position 
drew forth and gave full scope to the more lax dispositions which existed among the 
people, especially among the younger class, who were enchanted with the ease and 
freedom of the Grecian customs, and weary of the restraints and limitations of their 
own. Such as these abandoned themselves with all the phrensy of a new excitement, 
from which all restraint had been withdrawn, to the license "which was offered tc 

■ The founder of the celebrated library at Pergamos, and the reputed inventor of parchment. 

t Most persons of consequence had now two names ; one native Hebrew name, used among- their own 
countrymen, and another Greek (as much as possible like the other m sound or meaning), used in their 
intercourse with the heathen. 



446 AN ILLUSTRATED 

them. The exercises of the gymnasium seem to have taken their minds with the 
force of a fascination. The priests neglected their service in the temple to be present 
at these spectacles. It is well known that some of these exercises were performed 
naked ; and it is related that many of the Jewish competitors found means to efface 
the marks of circumcision, that they might not be distinguished from other people. 
In the Greek cities of Asia, in which Jews were settled, this became a common prac- 
tice among those young men who wished to distinguish themselves in the sports of 
the gymnasium.* We allude to this as a striking illustration of the extent in which 
this rite operated in fulfilling its design of separating the Jews from other people. 
The year after his promotion, Jason sent some young men, on whom he had conferred 
the citizenship of Antioch, to assist at the games which were celebrated at Tyre (in 
the presence of Antiochus) in honor of Hercules. They were intrusted with a large 
sum of money, to be expended in sacrifices to that god. But even the least scrupu- 
lous of the high-priest's followers were not prepared to go to this extent wtth him, 
and instead of obeying their instructions, they presented the money to the Tyrians 
as a contribution toward the repair of their fleet. 

Jason only enjoyed his ill-gotten dignity for three years. His younger brother 
Onias, or, by his Greek name, Menelaus, having been sent to Antioch with tribute, 
took advantage of the opportunity to ingratiate himself with Antiochus, and by offer- 
ing three hundred talents more than Jason had paid, succeeded in getting himself 
appointed to the high-priesthood in his room. But he was repulsed in his attempt to 
assume that high office, and returned to Antioch, where he induced the king to 
establish him by force, by professing for himself and his associates an entire con- 
formity to the religion of the Greeks. Jason was in consequence expelled by an 
armed force, and compelled to retire to the land of the Ammonites, leaving the pon- 
tificate to his still less scrupulous brother. 

Menelaus found that he had over-taxed his resources in the payment he had agreed 
to make for his promotion, and in consequence of the non-payment he was summoned 
to Antioch by the king. Antiochus was absent when he arrived, and he soon learned 
that there was no hope of his retaining the favor of the king unless the payment was 
completed. Having exhausted his own coffers as well as credit, he privately sent to 
his brother Lysimachus (whom he had left as his representative at Jerusalem) to 
Withdraw some of the sacred vessels of gold from the temple, to sell them at Tyre 
and the neighboring cities, and send him the amount. This disgraceful affair was 
not managed with such secrecy but that it came to the knowledge of his elder brother, 
the deposed high-priest, Onias III., who was still residing at Antioch, much respected 
by the numerous Jews of that city, before whom he spoke of this sacrilege in such 
strong language as threw them into such a state of ferment and displeasure as was 
likely to prove dangerous to Menelaus. He therefore, by bribery, prevailed on An- 
dronicus, the king's deputy at Antioch, to put him to death. Onias, apprized of these 
intrigues, had taken refuge in the sanctuary of Daphne ;f but was induced to quit it 
by the assurances and promises he received from Andronicus, and was barbarously 
murdered as soon as he had passed the sacred bounds. This atrocious deed raised a 
terrible outcry among the Jews at Antioch, who hastened to make their complaints 
to the king on his return to that city. Antiochus, to do him justice, was much 
affected, and shed tears, when he heard them. He promised justice, and performed 
it ; for, after proper investigation, Andronicus was stripped of his purple, and put to 
death on the very spot where Onias had been murdered. Menelaus, the more guilty 
of the two, found means to escape the storm which destroyed the agent of his crime 
But the sums of money which were necessary to enable him to maintain his credit, 
obliged his brother Lysimachus to resort to such repeated and unheard-of exactions, 
violence, and sacrilege, that the people of Jerusalem rose against him, scattered like 
yhaff the three thousand men be had got to defend him, and, when he himself fled 
to the treasury of the temple, pursued and slew him there. 

Antiochus having soon after come to Tyre, the Jewish elders sent three venerable 
deputies thither to justify this act, and to accuse Menelaus as the author of all the 
tioubles which had happened in Judea and Antioch. The case which they made out 
was so strong, and was heard with so much attention by the king, that Menelaus 

* To this practice allusions are made by St. Paul : Rom. ii. 25 ; 1 Cor. vii. 18. 

t This was a grovt about ihree miles from Antioch, which had been maae a sanctuary for criminals and 
a place of pleasure In the end the place became so infamous that no man of character could visit it 



HISTORY OF THE BIBLE. 447 

fell greatly alarmed for the result. He therefore applied himself to the king's 
favorite, Ptolemy Macron, and promised him so large a sum that he was induced to 
watch the inconstant temper of the king, and availed himself of an opportunity of 
pelting him not only to absolve Menelaus, but to condemn the three Jewish deputies 
To death. This most unjust and horrid sentence was immediately executed. This 
lerrible crime shocked the whole nation, and was abhorrent even to foreigners, for 
the Tyrians ventured to express their sense of the wrong, by giving an honorable 
burial to the murdered men. The ultimate effect was to make Antiochus himself a 
sharer in the aversion with which Menelaus was regarded by the nation : but, at the 
same time, the paramount influence of that guilty person with the king seemed to be 
so clearly manifested, that all further notion of resisting his authority was abandoned, 
and he was enabled to resume his station at Jerusalem. This was greatly facilitated 
by the presence of the king himself with a powerful army in the country, for which 
circumstance we must now proceed to account. 

It will be remembered that the king of Egypt, Ptolemy Epiphanes, had been mar- 
ried to Cleopatra, daughter of Antiochus the Great, and sister of the present Antio- 
chus. Ptolemy was taken off by poison in B. C. 181, after a profligate and troubled 
reign of twenty-four years. He left three children: Ptolemy Philometor, Ptolemy 
Physcon, and Cleopatra, who was successively married to her two brothers. 

Ptolemy VI., surnamed Philometor (" mother-loving"), was but a child at the death 
of his father, and the government was conducted with ability by his mother Cleopatra. 
But she died in B. C. 173, on which the regency devolved on Eulaeus the eunuch, and 
Lennseus, the prime minister — the tutors of the young prince. They immediately 
advanced a claim to the possession of Coele-Syria and Palestine, on the ground that 
they had been secured to Ptolemy Lagus by the partition-treaty of B. C. 301 ; and that 
tliey had again been given by Antiochus the Great in dowry with his daughter Cleo- 
patra on her becoming queen of Egypt. Antiochus refused to listen to such demands ; 
and both parties sent deputies to Rome to argue their respective claims before the 
senate. 

When Philometor had completed his fourteenth year, he was solemnly invested 
with the government, on which occasion embassies of congratulation were sent from 
all the neighboring nations. Apollonius, the ambassador of Antiochus, was instructed 
to take the opportunity of sounding the dispositions of the Egyptian court; and when 
this person informed Antiochus that he was viewed as an enemy by the Egyptians, he 
immediately proceeded to Joppa, to survey his frontiers toward Egypt, and to put them 
in a state of defence. On this occasion he paid a visit to Jerusalem. The city was 
illuminated, and the king was received by Jason (who was then high-priest) with ev- 
ery demonstration of respect. Afterward he returned to Antioch through Phoenicia. 

Having completed his preparations for war, Antiochus, in B. C. 171, led his army 
along the coast of Palestine, and gave the Egyptians a signal overthrow at Pelusium. 
He then left garrisons on the frontier and withdrew into winter-quarters at Tyre. It 
was during his stay there that the deputies arrived to complain of Menelaus, and 
were put to death, as just related. In the spring of the next year (B. C. 170) Antio- 
chus undertook a second expedition against the Egyptians, and attacked them by sea 
and land. He defeated them on the frontiers and took Pelusium. After his victory 
he might have cut the Egyptian army in pieces, but he behaved with such humanity 
as gained him great favor with the Egyptians. At length all surrendered to him vol- 
untarily ; and with a small body of troops he overran all the country except Alexan- 
dria, and obtained possession of the person of the young king, whom he treated with 
apparent consideration and regard. 

While Antiochus was thus employed, a rumor of his death before Alexandria reached 
Palestine, on which the deposed high-priest, Jason, quitted the land of the Ammon- 
ites, and with a party, assisted by friends within, surprised Jerusalem, massacred the 
citizens, drove his brother Menelaus into the castle, and possessed himself of the prin- 
cipality. But he was speedily compelled to quit the city and country, at the news 
that Antiochus was alive, and marching with a powerful army against Jerusalem. 
After wandering from one place to another, a fugitive and a vagabond, Jason at last 
perished miserably, a refugee in the strange land of Lacedsemonia. The news of 
this movement had been reported to Antiochus with such exaggeration as led him to 
conclude that Judea had revolted ; and being further provoked by hearing that the 
Jews had made public rejoicings at the news of his death, he marched in great wrath 



448 AN ILLUSTRATED 

from Egypt, took Jerusalem by assault, destroyed eighty thousand persons, plundered 
the temple of all its treasures, vessels, and golden ornaments, and carried away one 
thousand eight hundred talents to Antioch. 

Ptolemy Philometer bein^ now actually under the power of Antiochus, the people 
of Alexandria proclaimed his brother king under the name of Ptolemy Euergetes II. ; 
but who was afterward nick-named Physcon ("big-belly") on account of his corpu- 
lency. This afforded Antiochus a pretext for returning the next year (B. C. 169) to 
Egypt with the declared intention of supporting Ptolemy Philometor in the throne, 
but with the real purpose of bringing the whole country under his power. At the 
end, however, perceiving that the conquest of Alexandria would be an undertaking 
of great difficulty, he withdrew to Memphis, and affected to deliver up the kingdom 
to Philometor, and returned to Antioch. But as he retained in his own hands Pelusi- 
um, the key of the kingdom on the side of Syria, his ulterior designs were transpa- 
rent to Philometor, who therefore made an agreement with Physcon that they should 
share the government between them and resist Antiochus with their united power ; 
and also that a joint embassy should be sent to Rome to implore the protection of the 
republic against their uncle. 

This brought on a fourth invasion of Egypt by Antiochus (B. C. 168), who now 
threw off the mask he had hitherto chosen to wear, and declared himself the enemy 
of both the brother kings. He took possession of all the country as far as Alexandria, 
and then advanced toward that city. He was within four miles thereof, when he was 
met at Eleusis, by the ambassadors which the Roman republic had sent to adjust these 
differences. And this they did in the usual summary manner of that arrogant people. 
At the head of the ambassadors was Popilius Lsenas, whom Antiochus had known 
during his thirteen years' residence at Rome. Rejoiced to see him, Antiochus stretched 
forth his arms to embrace him. But the Roman sternly repelled the salute, demand- 
ing first to receive an answer to the written orders of the senate, which he delivered. 
The king intimated that he would confer on the matter with his friends, and acquaint 
the ambassadors with the result : on which Popilius drew with his staff a circle around 
the king on the sand, and said, " 1 require your answer before you quit this circle." 
The king was confounded ; but after a moment of rapid and condensed deliberation, 
he bowed his proud head, and said, falteringly, " I will obey the senate !" On which 
Popilius, who had hitherto seen only the king of Syria, recognised the/n'ewd,'and ex- 
tended to him his hand. Perhaps this conduct in either party would not have occurred 
the year, or even the month before; but the Romans had just concluded their war 
with Perseus, and made Macedonia a Roman province, and the ambassadors had 
waited at Delos to learn the issue of this war before they sailed for Egypt. 

Antiochus obeyed the senate, by immediately withdrawing his forces from Egypt. 
On his way homeward, he marched along the coast of Palestine ; and he despatched 
Apollonius, his general, with twenty-two thousand men to vent his mortification and 
fury upon the inhabitants of Jerusalem, which, as well as the rest of the province, 
had for two years been groaning under the tyranny and rapacity of Philip, the Phry- 
gian governor, " more barbarous than his master ;" and of Menelaus the apostate high- 
priest, " worse than all the rest." Apollonius came to Jerusalem, and as his men re- 
mained quiet, and he was himself known as the collector of the tribute in Palestine, 
and as such usually attended by an armed force, his hostile intentions were not sus- 
pected by the Jews. All things remained quiet until the sabbath, on which day, it 
was known, the Jews of that age would not fight even in self-defence. The soldiers 
were then let loose, and scoured the streets, slaughtering all they met — who suffered 
themselves meekly to be slain, none being found who attempted to stand on their de- 
fence. The women and children were spared, to be sold for slaves. All the streets 
of Jerusalem, and the courts of the temple flowed with blood ; the houses were pil- 
laged and the city wall thrown down. Apollonius then demolished all the buildings 
near Mount Zion, and with the materials strengthened the fortifications of the citadel, 
which he furnished with a garrison and held under his own command. This castle 
was so situated as to give the garrison complete command of the temple, and the re- 
mains of the people would no longer visit the sanctuary, or the priests perform the 
public services of religion. Accordingly, in the month of June, B. C. 167 the daily 
sacrifice ceased, and Jerusalem was soon completely deserted, as the surviving inhab- 
itants fled to the cities of the neighboring Gentiles. 

An edict was now issued at Antioch, and proclaimed in all the provinces of Syria, 



HISTORY OF THE BIBLE. 449 

commanding the inhabitants of the whole empire to worship the gods of the king, 
and to acknowledge no religion but his — with the declared object " that all should 
become one people." Aniiochus was unquestionably a madman. This is not doubted 
by any one who has studied the whole of his history, which it has been no part of 
our duty to relate : and it is surely not very necessary to analyse the interior motives 
of a madman's acts. Hales fancies that "this general persecution seems to have been 
raised by Antiochus, not from any regard to his own religion, but from a regular plan 
and deep-laid scheme of plundering the temples throughout his dominions, after he 
had suppressed their worship. For the temples were not only enriched by the offer- 
ings of the votaries, but from their sanctity were the great banks of deposite, and the 
grand magazines of commerce." But there was no general persecution, although the 
edict was general in its terms. The cities containing the wealthiest temples already 
worshipped the gods of Greece ; and it must have been known, as proved the fact, 
that none of the other pagan nations would make much difficulty in complying with 
the royal edict. It must have been known, in fact, that none but the Jews were 
likely to oppose themselves to the operation of this decree ; and we are therefore not 
disposed to look for any deeper cause than the insane abhorrence which Antiochus had 
conceived against that people, and which he could not safely manifest without bring- 
ing them into a condition of apparent contumacy, which might, in some degree, ex- 
cuse, in the eyes of the heathen, his contemplated severities against them. 

The pagan generally, as we have intimated, found no difficulty in complying with 
the royal edict. The Samaritans, who were anxious to claim a Jewish origin in the 
time of Alexander, now wrote to Antiochus to inform him that they were Sidonians, 
and offered to dedicate their temple on Mount Gerizim to Jupiter Xenius, " the de- 
fender of strangers." Even many Jews submitted to the edict for fear of punish- 
ment, and a still greater number, iong attached to the customs of the Greeks, were 
glad to avail themselves of the apparent compulsions under which they were now 
placed. But the better part of the people fled, and kept themselves concealed. An 
old man of the name of Athenaeus was sent to Jerusalem to instruct the Jews in the 
Greek religion, and to compel the observance of its rites. He dedicated the temple 
to Jupiter Olympius, and on the altar of Jehovah he placed a smaller altar to be used 
in sacrificing to the heathen god. This new altar, built by order of the desolater An- 
tiochus, is what Daniel alludes to when he speaks of the "abomination that maketh 
desolate," or " abomination of desolation."* This altar was set up on the fifteenth day 
of the month Cisleu (November — December), and the heathen sacrifices were com- 
menced on the twenty-fifth of the same month. Circumcision, the keeping of the 
sabbath, and every peculiar observance of the law was made a capital offence; and 
all the copies of the law which could be found were taken away, defaced, torn in 
pieces, burned. The reading of it was forbidden ; and it is said to have been at this 
time that the Jews first took to the public reading in the synagogues, of the other 
books of Scripture, as substitutes for the interdicted Pentateuch, which usage they 
afterward retained, when the reading of the law was restored. Groves were conse- 
crated, and idolatrous altars erected in every city, and the citizens were required to 
offer sacrifices to the gods, and to eat swine's flesh every month on the birth-day of 
the king; and on the feast of Bacchus, the Jews were compelled to join in the cele- 
bration, and to walk in procession crowned with ivy. Instant death was the penalty 
of refusal. Among other instances of cruel punishment at Jerusalem, two women, 
with their infant children, whom they had circumcised with their own hands, were 
thrown from the battlements on the south side of the temple, into the deep vale be- 
low. Officers were sent into all the towns, attended by bands of soldiers, to enforce 
obedience to the royal edict. 

It seems that ultimately Antiochus came into Palestine to observe that his orders 
had been duly executed ; and the history relates that he commanded and superintend- 
ed the most horrible tortures of the recusants: — particular mention is made of the 
martyrdom of Eleazer, in his ninetieth year, for refusing to eat swine's flesh (2 Mace, 
vi. 18-31); and of the heroic matron and her seven sons, who nobly set the royal 

* This is from Jahn, who remarks further, "This interpretation agrees much better with the literal mean- 
ing of the words than that adopted by those who apply this expression to the erecting of an image to Ju- 
piter Olympius : a mode of explanation which is at variance with the authority of Josephus and the first 
book of iMaccabees. Undoubtedly there was an image erected to Jupiter Olympius, for the pagan religion 
re'uned it; but this is not the circumstance referred to by the prophet, in the words which have been 
quoted." 

29 



450 AN ILLUSTRATED 

madman at defiance and professed their belief that "The King of the World would 
raise up to everlasting life those Avho died for his laws ;" and threatening their tor- 
mentor that " he should have no resurrection to life, but receive the just punishment 
of his pride through the judgment of God." Never before were the Jews exposed to 
so furious a persecution — indeed it is the first time in which they can be said to have 
been persecuted on account of their religion. It was undoubtedly made instrumental 
in the then great mission of the Jews in calling the attention of the heathen to tne 
great principles of doctrine of which they had been the special conservators. The 
mere fact of this conspicuous persecution for opinion, which was a new thing to the 
heathen, and still more the historical results of this persecution, were calculated to 
draw the attention of every reflecting mind among the heathen to those religious pe- 
culiarities on behalf of which such numbers of the Jewish people were willing to 
peril their lives. 

The persecution had lasted about six months, when God raised up a deliverer for 
a people whom he had not yet abandoned, in the noble family of the Asamoneans. 
Mattathias was the son of John, the son of Simon, the son of Asamonias, from whom 
the family took its name. He was a priest of the course of Joarib, the first of the 
tweniy-four courses appointed by David (1 Chron. xxiv. 7), descended from Phineas, 
the son of Eleazer, the elder branch of the family of Aaron (1 Mace. ii. 55). He had 
five sons, whose names were Johanan (John), Simon, Judas, Eleazer, and Jonathan. 
He was one of the principal inhabitants of Modin, a town near the seashore, about a 
mile from Joppa (Jaffa), and four miles from Lydda or Diospolis. To this city a royal 
officer named Appelles was sent to enforce the edict. With many fair promises, he 
endeavored to induce Mattathias, as a leading man in the place, to set the example 
of sacrificing to the idol. But the undaunted priest repelled his offers with indigna- 
tion and abhorrence, and with a loud voice, in the hearing of the whole assembly, 
proclaimed his refusal to sacrifice. At this juncture a certain Jew passed toward the 
altar with the intention of sacrificing, when Mattathias, in obedience to the law, 
struck him down with his own hand, as a rebel against Jehovah. This was the 
earnest-blood of the great war which followed. Kindled by his own act, the zealous 
priest and his sons, assisted by the citizens, whom their daring act emboldened, 
rushed Upon the commissioner and his retinue, slew them on the spot, and tore town 
the idolatrous altar. Alive to the consequences of this deed, Mattathias proclaimed 
through the city, "Whosoever is zealous for the law, and a maintainer of the cove- 
nant, let him follow me!" Thus he and his sons fled to the mountains of Judea. 
They were only ten in number at first, but were soon joined by many Jews who were 
determined to maintain the religion of their fathers. 

These conscientious persons were disposed to construe the obligations of the law 
all the more rigidly and literally, out of opposition to the loose principles of those who 
had joined the Greeks — it being the tendency of all great struggles to produce ex- 
treme parties. They hence held it to be imperative to abstain from the use of arms 
on the sabbath day. In consequence of this a thousand persons, who had taken 
refuge in a large cave not far from Jerusalem, allowed themselves to be slaughtered 
on that day without the least resistance. This event opened the eyes of Mattathias 
and his adherents ; who, after mature deliberation, determined that it was not only 
lawful, but their duty, to stand on their defence on the sabbath day; although they 
still thought themselves bound from voluntarily becoming on that day the assailants. 
They took every means of making this resolution known throughout the country, so 
that'from that time no scruples on the subject were entertained. 

Meanwhile the party of Mattathias went on steadily increasing, until it amounted 
to a considerable body of men, who were prepared to hazard everything in defence of 
their religion. This ardor could not long be restrained, and Mattathias, emerging from 
his concealment, went with them throughout the Jewish cities, and everywhere de« 
molished the idolatrous altars, circumcised the children, slew the apostate Jews and 
the officers appointed to execute the decree of Antiochus, recovered many of the 
copies of the law which the oppressors had taken away, and gained several important 
advantages over the enemy. While engaged in these expeditions the heroic priest 
died, in the year B. C. 167. Before his death he appointed his third and bravest son, 
Judas, to be military leader; associating with him Simon, his second and most pru- 
dent son, as counsellor. Judas is supposed to have derived his celebrated surname of 
Maccabeus from a cabalistic word formed of M. C. B. I., the initial letters of the He- 



HISTORY OF THE BIBLE. 



451 




452 AN ILLUSTRATED 

brew text Mi Chamoka Baalim Jehovah, " Who is like unto thee among the gods, 
Jehovah !" (Exod. vi. 11), which letters might have been displayed on his sacrei. 
standard : like the S. P. Q. R. for Senatus populus que Rornanus on the Roman en 
signs. 

The noble war for the rights of opinion commenced by Mattathias was carried on 
for twenty-six years by his illustrious sons — counting from the first stroke at Modin — 
with five successive kings of Syria. Within this period Judas and his brothers es- 
tablished the independence of their country and the aggrandizement of their family, 
after destroying above two hundred thousand of the best troops of the Syrian kings. 
" Such a triumph of a petty province over a great empire is hardly to be paralleled 
in the annals of history."' (Hales ii. 551.) 

The first enterprise of Judas, and his comparatively small but resolute band, was 
against Apollonius, whose barbarous exploits at Jerusalem have lately been recorded. 
He was at the head of a large army, but was defeated and slain by Judas, who took 
his sword, with which he afterward fought all his life long. 

The next exploit of Judas was the defeat of Seron, a Syrian general, with a large 
host of Grsecising Jews and apostate Samaritans. The small force with which he 
achieved this victory was encouraged by the hero in the words of Jonathan, the son 
of Saul, " With the God of Heaven it is all one to deliver with a great multitude or 
a small company .-"adding the emphatic words, " We fight for our lives and ourlaivs." 
This battle was fought near Betheron. 

Antiochus was filled with rage and indignation at these successes of an adversary 
which seemed so contemptible, but whose fame had now spread into all the neigh- 
boring nations. He formed large plans of vengeance, but finding these checked by 
the exhausted state of his treasury — for he had squandered wealth like a madman, 
as he was— he resolved to proceed into the eastern provinces to recruit his finances. 
His son, the heir of his crown, then about seven years old, he committed to the care 
of Lysias, "a nobleman, and one of the blood royal," and appointed him regent of all 
the western provinces, from the Euphrates to Egypt, and commissioned him to raise 
and march an army to extirpate the Jews, and to plant a foreign colony in their room, 
B. C. 166. 

The next year Lysias was able to send a large army of forty thousand foot and seven 
thousand horse into Judea, under the command of Nicanor and Gorgias. So confident 
were they of- victory that Nicanor proclaimed a sale of the captive Jews beforehand, 
at the rate of ninety for a talent, or about two pounds sterling a head. This drew a 
crowd of merchants from the coast to the Syrian camp at Emmaus, near Jerusalem, 
to make a cheap purchase of slaves. This was not a peculiar circumstance ; for it 
was then usual (according to Polybius) for the march of armies to be attended by 
slave-dealers. Under these alarming circumstances Judas and his party assembled at 
Mizpeh — that ancient place of concourse — where they fasted and prayed ; after which 
Judas, in obedience to the law, dismissed all such of his men as had in the course of 
the preceding year built houses, betrothed wives, or were planting vineyards, or were 
fearful ; and this strong act of faith reduced his small army from six thousand to three 
thousand men. 

The Syrian generals deemed it superfluous to employ their large force against so 
small a body. Gorgias, therefore, with a chosen army of five thousand foot and one 
thousand horse, marched by night to surprise the army of Judas. But that vigilant 
commander was apprized of the design, and determined to take advantage of the sep- 
aration of the two generals. He marched therefore early in the evening, and fell by 
night upon the camp of Nicanor. Not the least expectation of an attack being enter- 
tained, the whole camp was thrown into confusion, and the soldiers fled. Three 
thousand Syrians were slain, and many soldiers and slave-dealers made prisoners. 
Early in the morning Gorgias, returning from his abortive march to Mizpeh, beheld 
the Syrian camp in flames, which threw his soldiers into such a panic that they be- 
took themselves to instant flight ; but were pressed upon so vigorously by the con- 
quering Jews, that in all they destroyed that day nine thousand of their enemies, and 
wounded many more. Nicanor escaped in the disguise of a slave to Antioch, de- 
claring his conviction that a mighty God fought for the Jews. In the camp of the 
Syrians the latter found great quantities of gold and silver, including the money which 
the slave-dealers had brought to purchase their persons. This victory was celebrated 
by a feast of thanksgiving. 



HISTORY OF THE BIBLE. 453 

On the news of this defeat, the regent Lysias assembled a larger army of sixty 
thousand choice infantry, and five thousand horse, and marched himself at their head, 
to invade Judea in the south. He entered Idumea, which name must be understood 
as distinguishing the more modern territory of the Edomites, from their older and 
more southern territory of Edom, in Mount Seir, which the Nabathscans now occu- 
pied. Idumea was now, then, confined to the region west and southwest of the 
Asphaltic lake, which had in former times belonged to the tribes of Simeon and Judah. 
But after the Captivity it had been occupied by Edomites from Arabia Petraea, the 
ancient Edom, who made Hebron their capital, and rebuilt, on their northern frontier, 
the strong fortress of Bethsur, or Bethsura, which had been originally built by Reho- 
boam. (2 Chron. xi. 7.) At this last-named very advantageous post, Lysias encamped, 
and was there set upon by the dauntless Judas, who, with only ten thousand men, gained 
a most important victory, slaying five thousand men on the spot, and putting the rest to 
flight. Observing that the Jews fought like men who were determined to conquer 
or die, Lysias did not venture to renew the engagement, and indeed his soldiers 
were so disheartened that he was soon obliged to return to Antioch, and there 
issue orders that recruits for a new expedition should be raised in distant countries, 
B. C. 165. 

This victory made Judas master of Judea ; and he determined to return to Jeru- 
salem, to repair and beautify the temple, which was then deserted and dilapidated. 
In the neglected courts of the Lord's house shrubs were growing " as in the forest 
or on the mountain." The whole host cast ashes on their heads, and cried toward 
heaven, when they beheld the desolation of that holy place. The work of restoration 
was commenced with ardor; neAv utensils were provided for the sacred services; the 
old altar, having been defiled by idolatrous sacrifices, was taken away, and a new one 
erected in its place; and the sacrifices were recommenced precisely three years after 
the temple had been dedicated to Jupiter Olympius. A feast of eight days celebrated 
this new dedication, and an annual festival was instituted in honor of the event. 

The castle on Mount Zion soon, however, proved a serious annoyance to the people, 
as it was still in the hands of the Syrians, who lost no opportunity of disturbing the 
services of the temple. The army of Judas was too small to allow him to blockade 
the castle, but he fortified the temple-mount against their aggressions with high walls 
and towers. He also strengthened the important fortress of Bethsura, to protect the 
frontier toward Idumea, as it lay about mid-way between Jerusalem and Hebron. 

When Antiochus Epiphanes received intelligence of the success of the Jewish arms, 
and the defeat of the Syrian hosts, he was at Elymias in Persia, detained by an insur- 
rection occasioned by his plundering the celebrated temple in which his father Antio- 
chus the Great had lost his life. Transported with ungovernable passion at the news, 
he hastened his homeward march to Antioch, devoting the Jewish nation to utter 
destruction. But while his mouth uttered the deep curses and fell purposes of his 
heart, he was smitten with sore and remediless torments in his inner parts. Yet on 
he Avent, until he fell from his chariot, and suffered much from the fall. He was 
then carried on a litter, but his disease acquired such a loathsome character that his 
person became an abhorrence to himself and to all who had occasion to be near him. 
In a disease so timed and so peculiar, the proud monarch was led to perceive the 
hand of God, and to acknowledge that his barbarities and sacrileges were justly pun- 
ished by the torments which he endured and by the death which lay before him. He 
died early in the year 164 B. C, and in him perished a man whose wild extravagances 
dissolute and undignified character, savage cruelties, and capricious alternations of 
temper, abundantly justified the nickname of Epimanes, "madman" by which in his 
later years his assumed title of Epiphanes " illustrious" was ridiculed. 

Antiochus Y., surnamed Eupator " well-fathered", then a child nine years of age, 
was set up for king by his guardian Lysias, and his succession received the important 
sanction of the Romans; for although Demetrius (the son of Seleucus Philopator), 
still a hostage at Rome, and then twenty-three years of age, failed not to urge his 
claims upon the attention of the senate, that sage body decided that it was more for 
the interests of Rome that a minor should occupy the throne of Syria, than the ardent 
and able Demetrius. 

In the year 164 B. C, the war against the Maccabees was renewed by the regent 
Lysias. He invaded Judea with an army of eighty thousand foot, eighty elephants, 
«nd a large body of cavalry. He laid siege to Bethsura, but was repulsed by Judas, 



454 AN ILLUSTRATED 

with the loss of eleven thousand foot, and one thousand six hundred horse, and his 
whole army was broken up. This defeat convinced Lysias that the Jews could not 
be overcome, because of the almightiness of the God by whom they were helped. 
He therefore offered them peace, on the conditiou of their being loyal to the state ; 
on their acceptance of which, he issued a decree in the name of the king, which 
allowed them the free exercise of their own customs and worship, and permitted 
them to live according to their own laws. The apostate high-priest Menelaus, 
who had been all this while with the Syrians, and had exerted himself in pro- 
moting this peace, was now sent back to the Jews to be reinstated in his pontificate. 
It is of some importance to note that the Roman ambassadors at the Syrian court used 
their efficient aid in obtaining this treaty for the Jews. 

The peace thus afforded was of no long continuance: for although, formally, the 
war with the kingdom had ceased, the governors of the Syrian provinces were not 
backward in giving the Jews all the molestation in their power, and in encouraging 
such of the neighboring nations as were, from old or new enmities, disposed to dis- 
turb them — such as the Joppites, the Jamnites, the Arabians, and the Idumeans, 
all of whom were successively reduced by Judas, after a bloody warfare, the particu- 
lars of which are recorded in 2 Mace. x. 14-38; xi. 1-38. 

All this time the citadel on Mount Zion, garrisoned by Syrians and renegade Jews, 
continued to prove a great annoyance to the temple worship, which at last proved so 
intolerable, that Judas was induced to lay siege to it, after his return from the defeat of 
Gorgias the governor of Idumea. But some of the besieged, forcing their way through 
in a sally, hastened to the court at Antioch, and complained of the continued hostility 
of the Jews to the Syrian government, as evinced by this attempt upon the Syrian 
garrison ; and by dwelling on this and other matters, contrived to stir up Lysias to 
undertake a new war against them. The Syrian army which was raised for this war 
in B. C. 163, consisted of one hundred thousand foot, twenty thousand horse, thirty- 
two elephants, and three hundred chariots armed with scythes — a prodigious force in 
that age, when, on account of the extravagant wages which soldiers received, it was 
difficult to keep more than eighty thousand men in the field. The young king was 
present in the camp, but of course Lysias was the actual commander. The Jews 
did not venture to attack the royal army in the open field. But while the Syrians 
laid seisre to Bethsura, Judas fell upon them in the night, slew four thousand of them 
before they well knew who was among them, and drew off safely by break of day. 
The day after, a battle took place, in which the Syrians lost six hundred men; but 
Judas, fearing to be surrounded by the numbers of the enemy, thought proper to 
retire to Jerusalem, the fortifications of which he now strengthened and put in a 
state of defence. In this battle Judas lost his brother Eleazer. That valiant man 
perceiving one of the elephants more splendidly caparisoned than the others, mis- 
takenly supposed it to be that of the king, and fought his way to it, got under it, 
stabbed it in the belly, and was crushed to death by the fall of the huge beast upon 
him. 

It being a sabbatic year of rest to the land, Bethsura soon after surrendered for lack 
of provisions ; and Jerusalem, which was next besieged, must have shared the same 
fate, and all the advantages which had been gained appeared now to be on the point 
of being lost for ever ; when providentially the young king and his guardian were re- 
called by a civil war at home, commenced by Philip, who had been appointed regent. 
by Antiochus Epiphanes before his death, to the exclusion of Lysias, whose ill success 
m the former war Avith the Jews had been highly displeasing to him. When this in- 
telligence reached the camp, the king and council hastily concluded a peace with the 
Jews on the former terms — that they should be allowed to live according to their own 
laws. The siege was then broken up, but the treaty was violated by the Syrians in 
the demolition of the strong walls of the mount on which the temple stood. The 
royal army was then marched against Philip, who had gotten possession of Antioch. 
the metropolis, but who was defeated and slain. 

Now at last the traitor and apostate Menelaus met the fate he had long deserved. 
At the approach of the Syrian army he had abandoned his countrymen, and had 
stimulated the operations against them by his advice and counsel, in the secret hope 
of being made governor of the province, if Judas and his party were destroyed. But 
the intended mischief recoiled on his own wicked head. On the conclusion of the 
peace, he was viewed by the king and regent as the author of all these unhappy wars. 



HISTORY OF THE BIBLE. 455 

and was sentenced to be suffocated in the ash-tower at Berea ;* while the office to 
which he aspired was given to Judas himself, who was appointed to be chief governor 
" from Ptolemais unto the Gerrhenians." 

In the room of Menelaus, Jachimus, or Alcimus, was nominated to the high-priest- 
hood, to the exclusion of the rightful claimant, Onias, the son of that Onias who had 
been slain at Antioch at the instigation of Menelaus. Upon this disappointment, 
Onias retired in disgust to Egypt, where his military and political talents procured 
him high favor from Ptolemy Philometor, and he was ultimately empowered to build 
a temple and establish a priesthood, for the numerous Jews of Egypt and Cyrene, at 
Heliopolis ; and which subsisted nearly as long as that of Jerusalem, both being 
destroyed in the reign of Vespasian. There can be no question of the irregularity of 
this establishment ; and although Onias justified it to the Jews by reference to the 
text Isa. xix. 18, 19, the temple at Jerusalem was always held in much superior 
estimation by the Jews even of Egypt, who frequently repaired thither to worship. 



CHAPTER XXV. 

With the promotion of Judas Maccabeus to be chief governor of Judea, the rule of 
the Asamonian dynasty may be conveniently taken to commence, and the period 
which that rule embraces may be suitably introduced in a new chapter. 

Alcimus, the new high-priest, did not long enjoy his dignity, for his profligacy, and 
his attempts to revive the heathenish rites, so offended the Jews, that they expelled 
him. 

We have already noticed the refusal of the Roman senate to support the claim of 
Demetrius to the crown of Syria, or to allow him to depart for that country. Subse- 
quently, acting by the advice of his friend Polybius, the historian, he made his 
escape from Rome, and landed with a few men, only eight friends and their servants, 
at Tripolis in Phoenicia. Here he had the art to make it believed that his wild enter- 
prise was sanctioned by the Romans; under which persuasion he was joined by 
several of his adherents, with whom he advanced toward Antioch. Here the army 
declared for him, and secured the persons of Antiochus Eupator and Lysias, and, in 
proof of their sincerity, brought them to Demetrius; but he said, "Let me not see 
their face !" on which hint they were slain by the soldiers, B. C. 162. 

In the preceding year one of the Roman ambassadors at the court of A. Eupator 
had beeu slain, while enforcing the treaty with Antiochus the Great, by destroying 
all the elephants, and all but twelve of the ships-of-war. Demetrius, anxious to 
have his claims recognised by Rome, sent the murderer thither, together with a pres- 
ent of a crown of gold. The present was accepted by the senate ; but they dis- 
missed the murderer, resolving to take some future occasion of making the whole 
Syrian empire responsible for the act. 

When Demetrius was established on the throne of Syria, the apostate Jews, with 
Alcimus at their head, gathered around him, and filled his ears with reports and in- 
sinuations injurious to Judas and the party of which he was the leader. As people 
naturally listen with pleasure to those who express conformity of views, it is not 
wonderful that these traitors gained the attention of the king, who could as yet know 
but little of the real state of affairs in his kingdom. He reappointed Alcimus as high- 
priest, and sent a considerable military force, under the command of Bacchides, gov- 
ernor of Mesopotamia, to reinstate him, and to take vengeance upon those whom he 
had represented as equally the enemies of himself and the king. As Bacchides, ac- 
companied by the high-priest, entered the country with professions of peace, many 
Jews, relying thereon, put themselves in his power, and were treacherously slain. 
After this Bacchides reinstated Alcimus ; and intrusting the province to his charge, 
and leaving a force that seemed sufficient to support him, he returned to the king. 
Judas, who had not appeared in the field against Bacchides, came forward after he 
withdrew ; and Alcimus, unable to offer any effectual resistance, again repaired with 

* This punishment was borrowed by the Syrian-Greeks from the Persians. A place was enclosed with 
high walls and filled with ashes. A piece of timber was made to project over the ashes, and on this tha 
criminal was placed. He was liberally supplied with meat and drink, until overcome with sleep, he fell 
into the deceitful heap, and died an easy death. Only criminals of high rank were thus punished, it being, 
considered a sort of privileged death. 



456 AN ILLUSTRATED 

his complaints to the king. On this Demetrius, resolving on the utter destruction of 
the Maccabees, sent a large army into Judea, under the command of the same Nicanor 
whom Judas had defeated five years before. At first he endeavored to entrap the 
Jewish chief with friendly professions, but finding Judas too wary to be thus caught, 
hostilities commenced, and in a battle fought at Capharsalama, Nicanor was defeated 
with the loss of fifty thousand men. He was then forced to seek refuge in the castle 
cf Mount Zion, until the reinforcements, for which he sent, should arrive from Syria. 
These were promptly supplied, and then he hazarded another battle, in which he war 
himself slain, and his army cut in pieces. B. C. 160. 

Now Judas, having heard of the already extensive conquests of the Romans, and 
having become sensible of the great controlling power which they exercised in the 
affairs of Western Asia and of Egypt, took the opportunity of the respite which this 
victory procured, to send an embassy to Rome, to solicit an alliance with that great 
people, and therewith protection from the Syrian government. It was part of the 
systematic plan of subjugation practised by that most politic body, the Roman senate, 
to grant liberty to those who were under foreign dominion, that they might detach 
them from their rulers, and afterward enslave them when fit opportunity offered.* 
The Jewish ambassadors were therefore very graciously received ; an offensive and 
defensive alliance was readily concluded with the Jews; and a letter was immediate- 
ly after written to Demetrius, commanding him to desist from persecuting them, and 
threatening him with war if he persisted. But before the ambassadors returned, or 
this letter had been received, Judas had fallen in a furious conflict with Bacchides, 
whom (with Alcimus) the king had sent to avenge the defeat of Nicanor and his host. 
With only eight hundred men, the rest having deserted him, Judas charged the 
Syrians, defeated their right wing and pursued them to Azotus: but the left wing, 
being unbroken, pursued him closely in turn ; and after a most obstinate engagement 
Ahe greatest of the later Jewish heroes lay dead upon the field. This was not far 
from Modin, his native town; and his brothers Simon and Jonathan, having conclud- 
ed a truce, were enabled to deposite his remains in the family sepulchre at that place. 

The death of Judas restored the ascendency to the apostate Jews, and was follow- 
ed by a merciless persecution of his adherents. They were thus made strongly 
sensible of the want of a head, and therefore they elected Jonathan, the valiant 
younger brother of Judas, to be their chief and leader. He led them into the wilder- 
ness of Tekoah, and encamped at. the cistern of Aspher. After some skirmishes with 
the Arabs in that quarter, Jonathan deemed it advisable to send the wives and chil- 
dren, and the most valuable property of his party, to the safe keeping of the friendly 
Nabathaeans of Mount Seir, under a convoy commanded by his brother John. This 
party was attacked on the way and plundered by the Arabs, and John himself was 
killed. For this, Jonathan soon after took a severe revenge upon the bridal proces- 
sion at the marriage of one of the princesses of this same tribe, which he attacked, 
and slew the greater part, and took their spoils. 

After this, Jonathan, the more effectually to secure to himself from his enemies, 
withdrew into the marshes formed by the overflowings of the Jordan, access 10 which 
was very difficult. Bacchides, however, made an attack on the sabbath-day upon 
the pass leading to the camp, and carried it by storm. The Jews defended themselves 
with great valor; but being oppressed by numbers, they leaped into the overflowing 
Jordan and swam to the other side, whither the enemy did not venture to pursue 
them. 

It was not without difficulty that Jonathan roused his adherents to the exertions 
which they made on this occasion. In fact there are several indications, at and be- 
fore this time, that the people were becoming tired of this long struggle for their re- 
ligion and liberties, and disposed to submit to circumstances, for the sake of the quiet 
of which they had been so many years deprived. Besides, by this time the original 
character of the war, as one of Resistance against religious persecution, had some- 
what changed. There was more of politics mixed in it; and with that change, the 
ardor of the orthodox Jews appears to have abated. The Syrian government had 
also become much more mild since the time of Antiochus Epiphanes, and under favor- 
ing circumstances, it might have been expected that the Jews would without difficul- 

* This is the drift of Justin's remark with reference to this very transaction : " A Demetrio cum defe- 
cissent Judaei, amicitia Romanorum petita, primi omnium ex Onentalibus libertatem receperunt : facile 
tunc Romanis de alieno largientibus " Lib. xxxvi. cap. 3. 



HISTOKY OF THE BIBLE. 



457 







453 AN ILLUSTRATED 

ty have obtained what they sought. It was probably the knowledge of this, as we 1 
as from the consciousness that the breach was not likely to be healed by continued 
warfare, that latterly produced so great a reluctance to support the Maccabees, and 
so strong a disposition to submit to the Syrians. We may thus account not only for 
the circumstance which occasions this remark, but for the readiness of some of the 
best supporters of the Maccabees to listen to the fair promises of the Syrian generals: 
for the desertion of Judas, before his last aciion, by the great body of his adherents; 
and for his comparative inaction on several recent occasions. To the operation oi 
these circumstances we are also disposed to refer the anxiety of Judas to conclude a 
treaty with the Romans. For this step he has been blamed by some persons, who 
appear to have inadequately considered the circumstances. It is not clear to us that 
if Judas had been aware that the step he took was likely to lead to the future subjec- 
tion of the country to the Romans, he would have been deterred from seeking their 
alliance. He did not fight for national independence, which was a moral impossi- 
bility, but for the liberty of conscience. If that had been conceded by the Syrian 
kings, the Jews would readily have returned to their political subjection, and were 
indeed anxious to do so. If therefore Judas had known the ultimate contingency of 
subjection to the Romans instead of the Syrians, there was nothing in that to deter 
him, if he felt that the Romans were likely to be more tolerant of the religious pe- 
culiarities of his nation. It is quite true that by the skilful use of circumstances 
which ultimately arose, the Jews were enabled to establish a modified independence 
-which independence the Romans destroyed. But these circumstances were not 
foreseen in the time of Judas, and independence was not among the objects originally 
contemplated. It is only in forgetfulness of those facts that any one can impute blame 
to Judas for the measure which he took — which measure, indeed, we can not trace 
to have had any grave effect upon ultimate results. Whether the Jews had offered 
themselves to the notice of the Romans at this time or not, they certainly could not 
long have escaped the attention of that people, nor, unless events had taken an entire- 
ly different course to that which they actually took, could their subjection to the Ro- 
man yoke have been long postponed. 

From the Jordan, Bacchides returned to Jerusalem, and was employed for some 
time in strengthening the fortresses of Judea, particularly the citadel at Jerusalem 
and the important fortresses of Gazara.* The sons of some of the principal persons * 
among the Jews he took and detained in the citadel as hostages for the good conduct 
of their friends. But in the same year Alcimus was seized with a kind of cramp, 
and died in much agony, while giving orders for the demolition of the wall which 
separated the court of the Gentiles from that of the Israelites, so as to give the for- 
mer free access to the privileged part of the temple; and Bacchides, having nothing 
to detain him in Judea after the death of the man on whose account the war was 
undertaken, withdrew from the country, and allowed the Jews two years of repose. 
To what extent this may have been due to the interposition of the Romans, we have 
no means of knowing; but the results of the application to the senate must by this 
time have been known both at Antioch and in Judea. Probably the death of Judas, 
before the return of his ambassadors, went far to neutralize the immediate effects 
which might have been expected from this treaty. 

This tranquillity was not favorable to the designs of the Graecising Jews, who laid 
a plot to surprise and seize Jonathan and his adherents, all in one night, throughout the 
land, and prevailed on Bacchides to return with the force under his command to give 
effect to their design (B. C. 15S). A timely discovery of the plot enabled Jonathan 
to damp the ardor of the conspirators by putting to death fifty of the principal of them. 
Not, however, feeling himself in a condition to oppose Bacchides in the field, Jonathan, 
with his friends and his brotherSimon,withdrew to the wilderness, where they so strong- 
ly repaired the dilapidated fortress of Bethbasi, that they were enabled to maintain a 

* There is some doubt respecting this place, which is so .often named in the history of the Maccabees. 
Some think it the same as Gaza, which indeed is still called Gazara, and that is certainly a strong circum- 
stance in its favor. Upon the whole, however, there are several passages in which the place is named 
which seem to refer it to the neighborhood of Joppa, and' others which can not without much straining ana 
difficulty be made to apply to Gaza. In one of a set of unpublished maps by Professor Robinson (for which 
we are indebted to his kindness) we find that a site named Yazur occurred' in his line of route, three miles 
and a half to the east of Jaffa, and we much more than suspect that this marks the site not only of the Ga- 
zara in question, but also (believing the names identical) of the Gazer which was one of the royal cities of 
the old Canaanites,. and the same which the king of Egypt took from the Canaanites, and gave, for dower 
with his daughter, to Solomon. All circumstances appear to agree with this allocation. 



HISTORY OF THE BIBLE. 459 

long siege against Bacchides, and at length to defeat him. This affair wonderfully 
enlightened the Syrian general, who now perceived that he had been but the tool of a 
faction; and, in his resentment, he put to death several of the persons who had the 
most actively stimulated his enterprise. At this juncture, Jonathan sent to him a 
deputation with proposals of peace, and Bacchides readily acceded to the terms which 
were offered. The treaty being concluded and sworn to by both parties, an exchange 
of prisoners took place, and Bacchides withdrew from the land, B. C. 156. Peace 
being thus hanpily restored, Jonathan fixed his residence at the strong post of Mich- 
mash, six miles north-by-east from Jerusalem, where he governed according to the 
laws of Moses, and to the extent of his power reformed the public abuses which had 
sprum? up during the past troubles. 

About the year B. C. 154, Demetrius Soter retired to a new palace which he had 
built near Antioch, and there abandoned himself entirely to luxury and pleasure. All 
business and all care was refused admission, and consequently all the responsibilities 
and duties of his high office were utterly neglected. Hence arose great administrative 
abuses, and these led to discontents, and discontents to conspiracies, which were 
eagerly fostered by different neighboring kings, especially by Ptolemy Philometor, 
king of Egypt,* from whom the island of Cyprus had been taken by Demeirius. 
They availed themselves of the services of Heraclides, who had been banished by 
Demetrius, and who had since lived at Rhodes ; and now, at the instigation of these 
kings, he persuaded a young man of obscure birth, named Balas, to announce himself 
as the son of Antiochus Epiphanes, and as such lay claim to the throne of Syria. As 
soon as he had been sufficiently tutored in the part he was to act, he publicly advanced 
his pretensions, which were acknowledged at once by Ptolemy Philometor, by Ariar- 
athes, king of Cappadocia, and by Attalus, king of Pergamus (B. G. 153). He was 
then sent to Rome, together with a true daughter of Antiochus; and although the 
senate soon detected the imposture, their old grudge against Demetrius, for having 
taken the throne of Syria without their consent, led them to recognise him, and em- 
power him to raise forces for the recovery of a kingdom in which he could have had 
no just pretensions to supersede Demetrius (the son of the elder brother), even had his 
alleged birth been true. Balas now assumed the name of Alexander, and the title of 
king of Syria. He delayed not to levy troops, and sailed to Ptolemais (previously 
Accho), now Acre, in Palestine, where he was joined by numbers who had become 
disaffected to Demetrius. That infatuated person was now fairly roused from his 
lethargy, and came forth from his disgraceful retreat — but it was too late. 

This conjuncture of affairs was highly favorable to the interests of the Jews, as, from 
the high military character they had now acquired, the rivals vied with each other in 
the honors and immunities which they offered for the assistance of Jonathan and the 
Jews. First, Demetrius sent a letter appointing Jonathan his general in Judea, em- 
powering him to levy forces, and promising to release the hostages. When the con- 
tents of this letter were made known, the hostages ivere restored by the garrison of 
the citadel, and the fortresses throughout the country were given up to him by the 
Syrian garrisons which Bacchides had left in them. The citadel and Bethsuia indeed 
still held out, as they were garrisoned by apostate Jews who had no other resource. 
Jonathan noAv removed from Michmash and fixed his residence at Jerusalem, which 
he occupied himself in repairing, and in rebuilding those walls of the temple-mount 
which Antiochus Eupator had cast down. 

On the other hand, Balas, acting probably by the advice of Ptolemy Philometor 
(who was well acquainted with the affairs and interests of the Jews), sent also a let- 
ter to Jonathan, in the very commencement of which he styled him " Brother," gave 
him the title and rank of" Friend of the King," appointed him to the high-priesthood, 
and sent him a purple robe and diadem, thereby creating him Ethnarch, or Prince of 
Judea. It was in the seventh month of this same year (B. C. 153) that Jonathan put 

* As the transactions in Egypt, since they were last noticed, have not, up to this point, been necessarily 
involved in the current of our history, we have not allowed thern to engage our notice. It may however 
be briefly indicated in a note. that, after their junction against Antiochus Epiphanes, quarrels arose be- 
tween the two brother kings, Philometor and Physcon, which the Romans endeavored to adjust in B. C 
162, by arranging that Philometor should retain Egypt and Cyprus, and that Physcon should reign in Libya 
and Cyrene. But they soon again were at variance respecting Cyprus, which Physcon wanted, but which 
Philometor resolved to retain according to the terms of the agreement. Meanwhile, as often happens in 
suc.\ cases, a third party (Demetrius) stepped in, and appropriated to himself the disputed island Henco 
the enmity of Philometor to the king of Svria. 



460 AN ILLUSTRATED 

on the holy robe of the high-priest, after that high office had been vacant for seven 
years. 

Demetrius did not yet despair of outbidding Balas in this struggle to gain the favor 
and assistance of Jonathan. The list of the exemptions, immunities, and privileges 
which he offered is exceedingly curious, as showing the extent and minute ramifica- 
tions of the previous exactions of the Syrian government; and we have therefore in- 
troduced it entire in a note below.* The extravagant generosity of these offers made 
Jonathan and the patriots suspicious of their sincerity, and, mindful of the past suf- 
ferings they had experienced through Demetrius, they agreed to espouse the cause of 
Alexander. 

Next year (B. C. 152) both the kings took the field with their armies, and Deme- 
trius, who, when sober, wanted neither courage nor conduct, defeated his rival in the 
first battle; but Alexander Balas, being reinforced by the kings Avho had put him for- 
ward, was more successful in a great battle fought the year after, in which Demetrius 
himself was slain. 

The successful impostor now mounted the throne of Syria, and married Cleopatra, 
a daughter of his great friend Ptolemy Philometor of Egypt, who himself conducted 
the bride to Ptolemais in Palestine, where the nuptials were celebrated with great 
magnificence (B. C. 150). Jonathan was present on this occasion, and, mindful of the 
services he had rendered during the war, both Ptolemy and Alexander treated him 
with distinguished honors. He was again presented with a purple robe, and appointed 
commander or Meridarch of Judea. 

Alexander Balas, who had manifested considerable ability during this contest, was 
no sooner firmly settled on the throne, than he lapsed into the same errors which had 
been fatal to his predecessor. He abandoned the cares of government to his favorite 
Ammonias, that he might enjoy a luxurious life undisturbed. This minister put to 
death all the members of the royal family he could get into his power. But there 
still lived in Cnidus two sons of Demetrius, the elder of whom, Demetrius II., sur- 
named Nicator, landed at Cilicia in B. C. 148, and soon collected a great army with 
which to assert his right to the crown. He also gained over to his interest Apollo- 
nius the governcr of Cosle-Syria, whose first proof of attachment to his new master 
was to invade Judea, which still adhered to the cause of Alexander. Jonathan came 
down from the mountains into the plain of the coast, and after taking Joppa, before 
his eyes, defeated Apollonius with terrible loss. Ashdod he then subdued, and As- 
calon opened wide her gates to receive the conqueror. For this essential service he 
received from Alexander a golden clasp or buckle, such as only members of the royal 
family might wear ; and the town and territory of Ekron, near the coast, was also 

* " King Demetrius unto the people of the Jews sendeth greeting. Whereas ye have kept covenant with 
us, and continued in our friendship, not joining yourselves with our enemies, we have heard thereof, and 
are glad. Wherefore now continue ye still to be faithful unto us, and we will well recompense you for the 
things ye do in our behalf, and will grant you many immunities, and give you rewards. And now do I free 
you, and for your sake I release all the Jews from tributes, and from the customs of salt, and from crown 
taxes. And from that which appertaineth unto me to receive for the third part of the seed, and tlie half 
o( the fruit trees, I release it from this day forth, so that they shall not be taken of the land of Judea, nor 
of the three governments which are added thereunto out of the country of Samaria and Galilee, from this 
day forth for ever more Let Jerusalem also be holy and free, with the borders thereof, both from tenths 
and tributes. And as for the tower which is at Jerusalem, I yield up my authority over it, and give it to the 
hign-priest, that he may set in it such men as he shall choose to keep it. Moreover, I freely set at liberty 
every one of the Jews that were carried captives out of the la> d of Judea into any part of my kingdom, and 
I will that all my officers remit the tributes even of their cattle. Furthermore, I will that all the feasts, 
and sabbaths, and new moons, and solemn days, and the three days before the feast, and the three days af- 
ter the feast, shall be all davs of immunity and freedom for all the Jews of my realm. Also no man shall 
have authority to meddle with them, or to molest any of them in any matter. I will further, that there be 
enrolled among the king's forces about thirty thousand men of the Jews, unto whom pay shall be given, as 
belongeth to all the king's forces. And of them shall be placed in the king's strongholds, of whom also 
some shall be set over the affairs of the kingdom, which are of trust ; and I will that their overseers and 
governors be of themselves, and that they live after their own laws, even as the king hath commanded in 
the land of Judea. And concerning the three governments that are added to Judea from the country of 
Samaria, let them be joined with Judea, that they may be reckoned to be under one, nor bound to obey other 
authority than the high-priest's. As for Ptolemais, and the land pertaining thereto, I give it as a free gift 
to the sanctuary. Moreover, I give every year fifteen thousand shekels of silver out of the king's accounts 
to the places appertaining. And all the overplus, which the officers payed not in as in former time, hence- 
forth shall be given toward the use of the temple. And beside this, the five thousand shekels of silver, 
which they took from the uses of the temple out of the accounts year by year, even those things shall be 
released, because they appertain to the priests that minister. And whosoever they lie that flee unto the 
temple at Jerusalem, or be within the liberties thereof, being indebted unto the king, or for any other mat- 
ter, let them be at liberty, and all that they have in my realm. For the building also and the repairing of 
th°i works of the sanctuary expenses shall be given out of the king's account. Yea, and for the building 
of the walls of Jerusalem, and the fortifying thereof round about, expenses shall be given out of the king's 
account, as also for the building of the walls of Judea." 



HISTORY OF THE BIBLE. 



461 



Bite;;' 




462 AN ILLUSTRATED 

bestowed upon him. The king himself remained shut up in Antioch, awaiting the 
succors which he expected from his father-in-law of Egypt. Philometor came iti- 
deed ; but having discovered a plot formed against his life by the favorite Ammonius, 
and the infatuated Balas refusing to deliver up that guilty minister, Ptolemy testified 
his resentment by taking away his daughter, and bestowing her on Demetrius, whose 
cause he thenceforth espoused. This decided the contest. Ammonius was slain by 
the citizens, and A. Balas only avoided a similar fate by flight. The character which 
Ptolemy Philometor bore among the Syrians for justice and clemency was so high, 
that they pressed him to accept the vacant crown. But this he prudently declined, 
and recommended the rightful heir to their choice. The next year Alexander ap- 
peared again, in a condition to make one more struggle for the crown. He was de- 
feated, and tied into Arabia, where an emir, with whom he sought shelter, rendered 
his name, Zabdiel, infamous by the murder of his guest, whose head he sent to the 
king of Egypt. That monarch himself died the same year (B. C. 146). He left one 
son, a child, who was put to death by Physcon, who now reigned sole king of Egypt. 

In Judea, Jonathan now employed himself in. besieging the citadel of Jerusalem, 
which still remained in the hands of the apostate Jews and the Syrians, and which had 
so long proved a serious annoyance to the inhabitants of the city. Complaint of this 
operation having reached Demetrius, he cited Jonathan to Ptolemais to answer for his 
conduct. He went ; but left orders inat the siege should be vigorously prosecuted in 
his absence. He took with him valuable presents for the king,, by which and other 
means he so won his favor, that he not only confirmed him in the high-priesthood and 
all his other honors, but also ratified the offers of his father, which Jonathan had 
once declined for the friendship of Balas. As the citadel still held out, Jonathan 
urged the king to withdraw the garrisons from it and from Bethsura; which Deme- 
trius promised to do, provided the Jews would send a reinforcement to put down o 
dangerous disturbance which had broken out at Antioch; for the new king had al- 
ready managed, by his gross misconduct and cruelty, to alienate the affections of both 
his Syrian subjects and Egyptian allies. The Jews rendered the required service. 
But when Demetrius deemed himself secure, and without further need of them, he 
behaved with great ingratitude. He demanded all the taxes, tolls, and tributes which 
he had promised to remit, and thus succeeded in alienating the Jews as much as his 
other subjects. 

Alexander Balas left a son called Antiochus, whom the Arabian emir Zabdiel had 
retained in his hands when he slew the father; and he was persuaded by Trvphon 
(the former governor of Antioch under A. Balas) to send the young prince with him 
to lay claim to the throne , of Syria. Antiochus was joyfully received by the male- 
contents, and by the numerous soldiers whom the false economy of Demetrius had 
disbanded. In a pitched battle, Demetrius was defeated, his elephants were taken, 
and Antioch was lost, B. C. 144. 

As soon as Antiochus VI., surnamed Theos, had been crowned, his guardian Trv- 
phon (for Antiochus was but a child) wrote in his name to invite the adhesion of 
Jonathan ; and offered in return to observe faithfully all the promises which Deme- 
trius had broken, and to appoint his brother Simon the royal governor of the district 
extending from the mountains between Tyre and Ptolemais to the borders of Egypt. 
These conditions were accepted by Jonathan, who, with the assistance of the Syrian 
forces, expelled the hostile garrison from Gaza, Bethsura, and Joppa ; but the citadel 
of Jerusalem still held out for Demetrius. 

With due regard to the past and the future, Jonathan deemed it advisable at this 
time to seek a renewal of the alliance with the Romans. The ambassadors were 
received at Rome with favor, and dismissed with assurances of friendship. On their 
return they (as the ambassadors of Judas had formerly done) visited the Spartans, and 
concluded a league with them, under some notion which the Jews entertained thai 
the Spartans were of the stock of Abraham. 

Tryphon had contemplated the advancement of the son of Alexander Balas, mere- 
ly as a means of intruding himself into the throne of Syria. Things were now, in 
his judgment, ripe for the removal of the young king, and for his own intrusion, when 
he found that Jonathan was likely to prove an obstacle to the execution of his design. 
He therefore invaded Palestine, and had advanced as far as Bethshan, when, being 
htimidated by the appearance of Jonathan with forty thousand men, he pretended 
that his mission was entirely of a friendly nature — and that he had entered me 



HISTORY OF THE BIBLE. 4G3 

country to put him in possession of Ptolemais. He played this part so naturally that 
the Jewish hero was deceived, and dismissed his army, saving three thousand men, 
two thousand of whom he left in Galilee, and advanced with the other thousand to 
take possession of Ptolemais. He had no sooner entered that city than the gates were 
shut, his men cut in pieces, and himself laden with chains. Not long after he was 
put to death by the perfidious Tryphon, Avho next slew his young master and s-et on 
his brows the Syrian crown. 

The Jews, whose prospects had latelv been so fair, were filled with consternation 
when they heard of the captivity and subsequent murder of Jonathan. But Simon, 
the brother of Jonathan, who had already been enabled to prove himself a true Mae- 
cabee, called them together in the temple, encouraged them to make a vigorous de- 
fence, and offered to become their high-priest and leader in the room of his brother. 
He said: — "Since all my brethren are slain for Israel's sake, and I alone am left, far 
be it from me to spare my own life in any time of trouble." The offer was gladly 
accepted by the people, and he was unanimously elected to succeed Jonathan : and, 
seeing he had sons of high promise, it was decided that the honors to which Simon 
was called should be inherited by his descendants. The form of expression is howevei 
remarkable, as showing that some doubts were entertained as to the strict legality oi 
this procedure. It is said, " The Jews and the priests were well pleased that Simon 
should be their governor and priest [he and his sons] forever, until there should arise 
a faithful prophet to show them what they should do." 

We are free to express our own opinion that the three brothers, Judas, Jonathan, 
and Simon, were men of great ability and unquestionable courage; and we believe 
they sincerely desired the welfare of their country, and to preserve the purity of re- 
ligious worship, to promote which objects they would at any lime have shed their last 
bloud. But Ave think also that Judas is the only one of the brothers of whose high 
moral principle or disinterestedness much can be said. From the time that Jonathan 
accepted the high-priesthood, and various personal honors, from Alexander Balas, it is 
easy to detect in most of the alternations of policy a leaning to that course which included 
the aggrandizement of the family and the promotion of its chiefs. We do not say or 
think that they would knowingly have sacrificed any public object to their own ag- 
grandizement. But the disposition to seek or prefer that particular good to our coun- 
try which comprehends honor or power to ourselves, belongs to a lower class of minds 
and principles than that which refuses wealth or power in connexion with any public 
service, lest the motive of that service might be suspected. It must also be said, that 
the disposition of the later Maccabees to play fast and loose between the competitors , 
for the Syrian crown, and equally to accept the favors which rival kings offered, when 
it was impossible to perform equally to both the conditions which were expected in 
return, is not entitled to much praise. 

Had Jonathan and Simon been perfectly disinterested men, the obvious duty imposed 
upon them by the Law would have been to direct the attention of the Jews and 
of the Syrian king to Onias, then in Egypt, as the rightful high-priest, of the elder 
branch of the family of Aaron, who was unsuspected of any idolatrous taint, and 
whose abilities were of no common order: and the promises of the continuance of 
the sceprre of Judah to the house of David, should have induced Simon, at least, 
when affairs were taking a turn favorable to the independence of the nation, to 
direct the hopes of Israel toward some able member of that illustrious house. But 
it is time to return to follow the course of our narrative. 

Simon removed the corpse of his illustrious brother from Bosc*ana, in Gilead, where 
he was slain, to the family sepulchre at Modin, where he subsequently erected a 
noble mausoleum, which was still standing in the time of Eusebius and Jerome. 

At the first opportunity, Simon sent an embassy to Rome and Lacedaemon to an- 
nounce to the senate the death of his brother, and his own succession to his dignities, 
and to seek a renewal of the alliance. Both nations received the ambassadors with 
honor, expressed the usual regret, and the usual congratulations, and readily renewed 
the treaty, with the terms of which graven on brass the deputation returned. 

The first care <>f Simon was to put the country in a state of defence, by repairing 
the fortresses and furnishing them with provisions. As the conflict between Tryphon 
and Demetrius still continued, and it was the unhappiness of the Jews that their po- 
sition did not allow them to remain neutral, there were many sufficient causes to in- 
duce them to prefer the side of Demetrius, notwithstanding the ill-treatment they had 



464 AN- ILLUSTRATED 

formerly received from him. This personage, although nearly the whole of Syria 
was lost to him, remained in luxurious repose at Laodicea, whither Simon sent "am- 
bassadors to him, with a crown of gold, to treat about the renewal -of the former 
terms of accommodation. To this Demetrius, in his fallen estate, most gladly agreed, 
confirming solemnly all the immunities and privileges specified in his father's letter 
to Jonathan, with an act of amnesty for all past offences. These privileges were so 
great that they may be said to have raised the nation to a state of independence. 
The Jews themselves certainly considered that they were by this act delivered from 
the Syrian yoke; and therefore this first year of Simon's reign (B. C. 143), as high- 
priest and ethnarch, or, in short, as Prince of the Jews, they signalized by making it 
an epoch from which to compute their times. This era is used on the coins of Simon, 
as well as by Josephus and the author of the first book of Maccabees. 

The next care of Simon was to reduce the strong fortresses that still held out. 
Gaza he took, and expelled the idolatrous inhabitants; and the citadel of Jerusalem, 
which had so long been a thorn in the sides of the Maccabees, was compelled by the 
famine which a rigorous blockade produced, to surrender in B. C. 142. Aware of the 
valor of his son John, Simon made him captain-general of his forces, and sent him to 
reside in Gazara on the sea-coast ; while he made the temple-mount at Jerusalem 
his own residence. This he strongly fortified; and his palace probably stood on the 
site which the castle of Antonia afterward occupied. 

Having thus gained complete possession of the country, and the rights and liberties 
of the nation being established, a great council of the nation was held at Jerusalem, 
which testified its gratitude by confirming to Simon all his honors, and, in more dis- 
tinct terms than before, entailed them on his descendants. This decree of the as- 
sembly was graven on brass, and fixed to a monument which was erected in the 
temple-court. 

Anxious to have the independence conceded by Demetrius recognised by the 
Romans, another embassy was sent, to the senate, with a present of a shield of gold, 
weighing one thousand minse, equal, at the lowest computation, to fifty thousand 
pounds sterling. The deputation was well received, and the present graciously ac- 
cepted. Their suit was granted, and missions were sent by the senate to the kings 
of Egypt, Pergamus, Cappadocia, Syria (Demetrius), and Parthia, and to all thf 
cities and states of Greece, Asia Minor, and of the isles in alliance with the Remans, 
to engage them to treat the Jews as their friends and allies, B. C. 141. 

In the same year Demetrius, whose cause appeared to be lost in the west, was in- 
vited to the east by large promises of support in any attempt he might make to bring 
back the Parthians to their allegiance. He was at first successful, but was in the 
end surprised and made prisoner by the Parthians. In this war he was assisted by a 
body of Jews under the command of John the son of Simon, whose exploits in Hyr- 
cania procured him the honorary surname of Hyrcanus. As for Demetrius, he was 
well treated by the Parthian king, Arsaces V., otherwise called Mithridates; who in- 
deed first took care to exhibit him in different parts of his empire, but afterward sent 
him into Hyrcania, where he treated him with the respect due to his rank, and even 
gave him his daughter Rhodoguna in marriage. Meanwhile his cause in Syria was 
maintained against Tryphon by his wife Cleopatra, who had shut herself up, with 
her children, in Seleucia on the Orontes; and a powerful force, composed of persons 
discontented with the government of Tryphon. was gathering around her, when she 
heard that her captive husband had married Rhodoguna. This offended her pride, 
and was also calculated to weaken her party. Therefoie, from both policy and re- 
venge, she sent to Antiochus, the brother of Demetrius, who was then at Rhodes, 
and made him the offer of her hand and of the kingdom. Antiochus VII., who, from 
his passion for hunting, received the surname of Sidetes (" the hunter"), eagerly ac- 
cepted the proposal, and delayed not to assume the title of king of Syria, although as 
yet unahle to proceed to the continent, B. C. 141. 

The next year (B. C. 140) Antiochus wrote "from the isles of the sea," being still 
at Rhodes, " to Simon the high-priest and ethnarch, and to the people of the Jews," 
announcing his intention of coming speedily to recover the dominions of his father 
from the usurper Tryphon; and, to secure their assistance, confirming all the privi- 
leges granted by former kings, together with the royal privilege of coining money, 
which seems the only one which former kings had withheld, or which seemed wau.tr 



HISTORY OF THE BIBLE. 46D 

ing to complete the sort of secondary independence which they had by this time ac- 
quired. 

The year after (B. C. 139) Antiochus landed in Syria to attack Tryphon, with 
whose tyrannies the people and even the soldiers had become completely weary. On 
the appearance of Sidetes he was deserted by most of his forces, and he therefore 
(led to Dora (south of Carmel) on the coast of Palestine. Antiochus pursued and be- 
sieged liim there; but he fled by ship to Orthosia, a maritime town of Phoenicia; 
and, again, thence to Apamea, where he was taken and put to death. 

Finding with how much more facility than he had been prepared to expect, the 
kingdom fell to him, Antiochus, very soon after his landing, formed the intention of 
reducing to their former complete subjection to the Syrian crown, the provinces and 
cities which had availed themselves oi* the troubled reigns of his predecessors to ac- 
quire such independence as the Jews had established. This was an intention which 
any king in those times was likely to have formed with reference to privileges so 
recent, and so much extorted by temporary emergencies, and by which the power 
and dignity of the crown were so seriously impaired. Antiochus probably considered 
his own acts more binding than the treaties obtained from the usurper Balas, or from 
the distressed Demetrius ; yet even his own letter, written in the expectation of need- 
ing the aid which the event proved that he did not require, was not likely to be con- 
sidered by him any strong bar to the execution of his design. 

His intentions were indicated on his first arrival in Palestine, to besiege Tryphon 
in Dora. Simon then sent two thousand men to assist him in the siege, with a good 
supply of warlike stores and engines, but the king declined to receive them, and sent 
over to Jerusalem one of his generals, named Athenobius, with a requisition for the 
surrender of Joppa, Gazara, and the citadel of Jerusalem, which belonged to the 
Syrian crown, or else to pay five hundred talents for each of the former, and five 
hundred more for the arrears of tribute from those cities beyond the limits of Judea, 
of which the Jews had gained possession, and on account of ravages which they had 
committed in his dominions. This demand was sMlfully framed to steer clear of any 
points comprehended in the treaties or in the letter of Antiochus himself, and the de- 
mand seems upon the whole as moderate as could be framed consistently with the 
intention of retaining some hold upon the country. Writers call the answer of Simon 
"wise." It appears to us rather feeble. He denied that the Jews held any posses- 
sions but what belonged to their fathers, and which they had found opportunity to 
recover. With regard to the fortified towns of Joppa and Gazara, he called attention 
to the injuries which the people had been continually receiving from those places, as 
justifying the measures he had taken; but he was willing to give the king one hun- 
dred talents for the right of possession. Athenobius returned with this answer to the 
king, to whom also he gave a very flaming account of the state and splendor in which 
Simon lived, and of the large quantities of gold and silver plate which appeared in 
his house and at his table. At this the king was so moved, that he sent an army 
under Cendebeus to invade Judea : but he was met and defeated by John Hyrcanus 
and Judas, the two sons of Simon ; and the Syrians were expelled the country. 

The peace purchased by this victory was not of long duration. Simon availed him- 
self of it to make a tour of inspection through the country, in the course of which he 
arrived at Jericho, where he took up his abode in the castle of his son-in-law Ptolemy, 
who was governor there. This Ptolemy, desiring to secure the government to him- 
self, caused the old man and his two sons, Mattathias and Judas, to be treacherously 
murdered at an entertainment. He also sent a party to destroy John Hyrcanus at 
Gazara; but John had timely warning, and fled to Jerusalem, where he was readily- 
recognised by the people as the successor of his father in the high-priesthood, and in 
the principality of Judea. Then Ptolemy, against whom the people of Jerusalem 
shut their gates, fled 'to a fortress near Jericho, and thence to Zeno, the prince 
of Philadelphia (Rabbath-Ammon), probably to await there the arrival of Antiochus, 
to whom he had sent, desiring the assistance of an army to reduce Judea again to the 
Syrian yoke. But his name occurs in history no more; whence it is probable that 
although Antiochus may have liked the crime, he hated the criminal, and would af- 
ford him no countenance. However, the king marched a lar<je army into Judea in 
B. C. 135, and having ravaged the country, advanced to besiege Hyrcanus in Jeru- 
salem, which was soon reduced to great extremities for want of provisions, which had 
been scarce that year. On the approach of the feast of Tabernacles in autumn, Hyr- 

30 



466 AN ILLUSTRATED 

canus besought a week's truce for the celebration of the feast; and this was not only 
granted by Antiochus, but he furnished the victims required for sacrifice, which could 
not be procured within the city. Finally, he concluded a peace with the Jews, when 
it was in his power to extirpate them from the country, and he was exhorted by many 
to do so, but generously refused. He was content to dismantle Jerusalem, and to bind 
them to pay tribute (not for their proper country, but) for Joppa and other towns be- 
yond the limits of Judea, which they had either taken by arms, or held by the grants 
of his predecessors. 

Four years after (B. C. 131), Antiochus Sidetes marched with a great army against 
the Parthians, under the pretence of delivering his brother Demetrius. Hyrcanus ac- 
companied him in this expedition, and left him victorious in three battles over the 
Parthian king Phraates, which put A. Sidetes in possession of Babylonia, Media, and 
the other revolted provinces, and confined the Parthians within the original limits of 
their own kingdom. But while the Syrian army was dispersed in winter quarters, the 
Parthians, assisted by the natives, conspired against them, and slew them all in one 
whole day ; Antiochus himself perished in the massacre, and scarcely a man remained 
to bear back to Syria the report of the catastrophe. 

Upon this Phraates sent to re-take Demetrius, whom, after having been vanquished 
in the former campaign, he had liberated, and sent back to Syria, to create such a di- 
version there as might induce Antiochus to relinquish his enterprise. But Demetrius 
made such speed that he escaped the pursuit, and, on his re-appearance in Syria, 
coupled with the news of the death of his brother, he was enabled to recover his 
throne without much difficulty. 

Hyrcanus neglected not to avail himself of 'the confusion into which the Syrian 
empire fell, and the loss of strength which it sustained after the downfall of A. Side- 
tes. He got possession of several towns on the sea-coast, and beyond Jordan, and an- 
nexed them to his territories. He also rendered himself more compleiely inde- 
pendent; for after this neither he nor his descendants paid any more tribufce, service, 
or homage to the kings of Syria. Next Hyrcanus invaded Samaria. He took She- 
chem, the chief seat of the Samaritans, and demolished the temple which they had 
built on mount Gerizim. However, they continued to have an altar on the spot, on 
which they have offered sacrifices, according to the Levitical law, even to this day. 
After this, Hyrcanus invaded and subdued the Idumeans, to whom he offered the al- 
ternative of either relinquishing their idolatries and embracing the Jewish religion, 
or else of leaving the country into which they had intruded, and seeking a settlement 
elsewhere. They preferred the former alternatives, and as proselytes, gradually be- 
came so incorporated with the Jews as to be counted one people with them; and at 
length the name itself was lost, or absorbed in that of the Jews.* 

The course of events now again calls our attention to Egypt. That country was 
still ruled by Ptolemy Physcon, whose gross and beast-like person bore the very im- 
press of that cruel and voluptuous character which belonged to him. We gladly hurry- 
over the revolting theme which his character and conduct offer, merely to mention 
that Cleopatra, the sister of the late Philometor and himself, became the wife of the 
former, by whom he had a son, and two daughters, both of the name of Cleopatra. 
After the death of Philometor, his young son was slain by Physcon, who also married 
the widow, his own sister. Of the two daughters, one was that Cleopatra who was 
married to Alexander Balas, king of Syria, then to Demetrius Nicator, then to Antio- 
chus Sidetes, and after the return of Demetrius became his wife again. Her sister, 
the other Cleopatra, was defiled by her uncle Physcon, who afterward repudiated his 
wife (her mother and his own sister), and married this young princess. His oppres- 
sions and cruelties toward his subjects were so severe, that at last they could bear 
them no longer, but rose against him, and compelled him to flee to Cyprus. The 
people then intrusted the government to his sister and divorced wife, the elder Cleo- 
patra. Her son by him was with his father at Cyprus, and Physcon, fearing that the 
son's name might be used to strengthen Cleopatra on the throne, slew him, and sent 
his head, feet, and hands to her, directing that they should be given her in the midst 
of an entertainment. In the war which followed, Physcon was victorious, and Cleo- 

* The rabbins indeed have long spoken and still speak of Edom and the Edomites as existing. But these 
are merely feigned and well understood names for denoting, not Edom, but Rome and Christendom, and 
not the Edomites, but the Christians of the Roman empire, and of the states into which that empire biokc 
jp. for fear of incurring the displeasure of the nations among which they dwelt, if 'tiey said of them, with 
Jul disguise, all they wished to say. 



HISTORY OF THE BIBLE. 467 

patra in her despair sent to Demetrius of Syria, the husband of her eldest daughter, 
offering him the crown of Egypt if he would come with an army to her aid. Allured 
by the splendid bribe, Demetrius immediately marched an army through Palestine 
into Egypt. But, while he was engaged in the siege of Pelusium, Antioch. and 
several other of his own cities revolted from him, and he was obliged to abandon the 
prospect before him and return the way he came. Cleopatra then fled to seek pro- 
tection with her daughter the queen of Syria, who then resided at Ptolemais in Pal- 
estine. Physcon then regained possession of his throne, which he retained until his 
death in B. C. 117. 

The passage and return of the Syrian through Palestine could not but be attended 
with much annoyance to the Jews, and it may be proper to regard it as in some 
measure the cause of the embassy which Hyrcanus sent to Rome the same year (B. 
C. 128), to solicit the renewal of the treaties into which the senate had entered with 
his predecessors, and to complain of the small attention which Antioch us and Deme- 
trius had paid to its former mandates. The ambassadors were received with the 
usual favor by the senate, which readily consented to renew the treaty which had 
been concluded with Simon, and which moreover took upon itself to abrogate the dis- 
advantageous treaty which the Jews had been compelled to make with A. Sidetes. 
It also decreed that Hyrcanus should hold the towns of Joppa, Gazara, and others be- 
yond the limits of Judea, without paying tribute for them to the Syrian kings; and 
that the latter should not presume to march armies through Palestine without per- 
mission. This last clause was doubtless intended to check the enterprises of the kings 
of Syria against Egypt. Ambassadors were appointed to see all this executed ; and the 
Jewish deputation were furnished with money to bear their expenses home. Hyrca- 
nus was too sensible of the importance of these favors to neglect the expression of his 
gratitude; and the next year another embassy was sent to Rome with a present of a 
cup and shield of gold, which the senate accepted, and passed another decree con- 
firming the former. By these treaties, as well as by the unquiet state of the Syrian 
kingdom, Hyrcanus was much strengthened in what we may now call his dominions. 

Demetrius was one of those men whom even adversity could not improve. After 
his restoration, he fell into the same misconduct which had before occasioned him the 
loss of his kingdom. His subjects again were alienated from him ; and readily joined 
a competitor who was brought forward and supported by P. Physcon, in revenge for 
the recent attempt of Demetrius to take possession of his kingdom. The young man 
put forward on this occasion was the son of a merchant of Alexandria, and claimed 
to be the adopted son of Antiochus Sidetes, or (according to some) of Alexander 
Balas. He assumed the name of Alexander, but was nicknamed in derision, Zebinas 
(" the bought one"). Notwithstanding the weakness of his pretensions, he easily 
succeeded in depriving the- universally disliked Demetrius of his kingdom and life, 
B. C. 126. 

Zebinas was an equitable and popular ruler ; but he did not obtain the whole of 
the kingdom, as part was retained by Cleopatra — that wife of many husbands who 
has so often been named. To strengthen her cause, she caused Seleucus, her son by 
Demetrius, to be proclaimed king of Syria, but retained all power in her own hands ; 
and when in the twentieth year of his age (B. C. 124) he manifested a desire really to 
reign, she slew him by a javelin with her own hands. A. Zebinas, on the other hand, 
strengthened his cause by an alliance with John Hyrcanus, who skilfully availed him- 
self of all these troubles to confirm his independence, and to enlarge his dominion. 
Zebinas could not, however, long maintain his position. A very proper and spirited 
refusal to do homage to P. Physcon for the crown of Syria, lost him the support and pro- 
cured him the enmity of that monarch, who immediately came to terms with Cleopatra, 
and furnished her with an army whereby Zebinas was defeated, and ultimately fell into 
the hands of Ptolemy, who put him to death. Thus Cleopatra became mistress of all 
Syria, her younger son by Demetrius, Antiochus VIII., surnamed Gryphus ("hook- 
nosed," from ypty, a vulture), being seated on the throne. Soon after (B. C. 120), finding 
that Grypaus was also disposed to claim the power as well as name of king, she pre- 
pared poi on for him; but she was detected, and the king compelled his murderous 
mother to drink the poisoned cup herself. 

Ptolem} Physcon died in B. C. 117, twenty-nine years after his brother Philometor. 
He left all power in the hands of Cleopatra," his wife and daughter-in-law — sister of 
the Syrian queen whose doom concluded the last paragraph. Physcon had by her 



468 AN ILLUSTRATED 

two sons, Lathyrus and Alexander, and left to Cleopatra the choice of a king from 
them. She would have preferred the youngest, Alexander ; but the voice of the peo- 
ple compelled her to appoint Ptolemy Lathyrus. 

Antiochus Gryphus had a half-brother, whom his mother Cleopatra had borne to 
Antiochus Sidetes. This young prince was sent by his mother to be brought up at 
Cyzicus on the Propontis, and hence his name of Antiochus Cyzicenus. He soon ap- 
peared as a competitor for the Syrian throne, and after various conflicts the brothers 
agreed in B. C. 1 12 to divide the empire between them. A. Cyzicenus obtaind Caele- 
Syria and PhoBnicia, and fixed his residence at Damascus. Both the kings were 
heartless libertines; and their relatively uneasy position gave them too much employ- 
ment, in watching and annoying each other, to permit them to interfere much with 
the Jews, whose princes well knew how to avail themselves of such opportunities to 
aggrandize the power of the nation. 

There is one exception. In B. C. 110 Hyrcanus ventured to besiege Samaria, the 
inhabitants of which were not Samaritans, properly so called, but were descended 
from the Syro-Macedonian colony, which Alexander planted there when he rooted 
out the former inhabitants. The siege was conducted by Hyrcanus himself, with his 
two sons Aristobulus and Antigonus. They enclosed the city by a wall and a ditch, 
and all supplies being thus completely cut off, the place was soon reduced to the last 
extremity from scarcity of food. In "this emergency, the besieged sent to A. Cyzice- 
nus, supplicating his aid. He marched himself to afford it ; but was met on the way 
by a detachment of the Jewish army under the command of Aristobulus. In a bloody 
engagement the Syrians were totally routed, and A. Cyzicenus himself escaped with 
difficulty. In the next year (B. C. 109) Samaria was taken and totally demolished. 
This victory, with its results, made Hyrcanus master of all Judea, Samaria, and Gali- 
lee, and of several places beyond their limits ; and raised the glory of the Asamonean 
princes to its height. Hyrcanus spent the rest of his reign without foreign wars, and 
respected by all the neighboring potentates. He died in B. C. 106, after a reign of 
thirty years. 

Hyrcanus left the principality to his wife ; but Aristobulus, his eldest son, soon pos- 
sessed himself of the government ; and as his mother refused to lay down her author- 
ity, he committed her to prison, where she perished of hunger. -Having established 
himself in the principality and high-priesthood, Aristobulus ventured on the very 
questionable step of assuming the diadem and regal title. And thus (as seems to 
have been predicted by Zechariah, vi. 9 — 15) was brought about that state of things, 
which early existed in Egypt and other countries, in which the offices of the king 
and high-priest were united in the same person. Aristobulus availed himself of the 
disagreements between the two kings of Syria to extend his dominions. He subdued 
Iturea beyond Jordan, and offered the inhabitants the alternative of circumcision or 
expatriation. They preferred the former, and accordingly became Jews, and were 
incorporated with the Jewish nation. Aristobulus fell sick during this campaign, 
leaving his brother Antigonus to complete the subjection of the country, and the set- 
tlement of its affairs. On the return of the latter to Jerusalem, the king was taught 
to regard him as one who aimed at his life and kingdom, and under that mistaken im- 
pression, ordered his death. Discovering his error, he fell sick and died after a reign 
of only one year, B. C. 105. 

He was succeeded by his brother, the third son of Hyrcanus, Alexander Janna3us, 
whose Hebrew name was probably Jonathan ; as the name of " Jonathan" or " King 
Jonathan," occurs on some coins in the Hebrew, while the reverse has the legend 
"King Alexander" in Greek. He had been, brought up in Galilee, and from early 
childhood he had not been admitted to the presence of his father. Alexander pur- 
sued the policy of his predecessors, of turning to his own advantage the divisions in 
the Syrian empire. JNor was he singular in- this, for many cities (Tyre, Ptolemais, 
Gaza, Dora, and others) had contrived to make themselves independent. The three 
last of the cities we have named, A. Jannseus desired to subdue to his own power; 
which seems to us a very unprincipled design ; but it is difficult to find anything like 
principle in any public transactions of any parties in this most unprincipled age. In 
B. C. 104 he took the field against Ptolemais, and detached a part of his army against 
Dora and Gaza. Before this time (namely, in B. C. 107), Ptolemy Lathyrus had been 
expelled from Egypt by his mother, and withdrew to Cyprus, where he reigned up to 
the date to which we have now come. To him the beleaguered cities now applied 



HISTORY OF THE BIBLE. 469 

for aid. This he readily granted, and landed in Palestine with an army of 30,000 
men. He was very successful, defeating Alexander in a pitched battle on the banks 
of the Jordan, in which the Jews lost 30,000 men, and then overrunning and furiously 
ravaging the country, so that the Asamonean cause seemed on the brink of utter 
ruin, when Cleopatra, the queen of Egypt, fearing that the conquest of Palestine by 
Lathyrus would be but a step toward the invasion of Egypt, sent an army to the assist- 
ance of Alexander. By this means he recovered his footing, and Lathyrus was com- 
pelled to withdraw to Cyprus, B. C. 101. Alexander had gained none of the original 
objects of the war he had so unjustly commenced, and the nation had suffered greatly. 
The king soon after paid a visit to the Egyptian queen, to whom he had been so 
much indebted. This visit had nearly proved fatal to him. This ambitious and un- 
scrupulous woman was advised to put him to death and unite Judea to Egypt : and 
she was inclining to such suggestions, when the interposition of Ananias, the Jewish 
commander of her forces, inclined her to a more just and generous policy, and she 
concluded an alliance with Jannseus at Bethshan (Scythopolis). 

After Cleopatra had returned to her own country, Alexander began to resume his 
former projects of reducing to his yoke the towns and fortresses on his borders — pur- 
suing, in short, the same needlessly aggressive policy which had well nigh been his 
ruin. Gadara he took after a ten months' siege. He also took the strong fortress of 
Amathus beyond Jordan ; but on his return he was surprised and defeated with the 
loss of ten thousand men, by the prince of Philadelphia, whose treasures had been de- 
posited there, and returned with disgrace to Jerusalem. He was a Sadducee : this, 
and his other humiliations, were therefore matters of high satisfaction to the Phari- 
sees, who had great influence with the mass of the people, which they employed with 
much success, to alienate their affections from Alexander. The king, nothing dis- 
couraged, turned his attention to the towns on his southern border. Raphia and An- 
thedon he took : the conquest of Gaza was more difficult ; but at last he won it by 
treachery, burned it, and massacred the inhabitants, but with so much loss to his own 
troops, that he returned with little honor and less spoil to Jerusalem. 

The long cherished hatred of the Pharisees, and dislike of the people toward the 
king, broke out openly in the year B. C. 95. He was officiating as high-priest at the 
feast of tabernacles, and was offering sacrifice upon the great altar, when the people 
began to pelt him furiously with the citrons which they bore in their hands at that 
celebration, at the same time assailing him with the most opprobrious expressions. 
In accordance with the severe principles of the Sadducees, which he had on so many 
occasions exemplified, he let loose his guard upon the insurgents, by whom six thou- 
sand of tbem were cut down, and thus the disturbance was, for the time, allayed with 
blood. To prevent such insults in future, he enclosed the priests' court, which con- 
tained the altar and sanctuary, by a wooden partition, which excluded the approach 
of the people, and for his greater security, he took into his pay a body of six thousand 
foreign mercenaries, who soon became almost his only support. 

After this, A. Jannaeus turned his attention to the countries beyond Jordan. In B. 
C. 94 he made the Arabs of Gilead, and the inhabitants of Moab, tributary. In B. 
C. 93 he destroyed the strong fortress of Amathus, his former enterprise against which 
had been followed by his defeat, as lately mentioned. In the next year, while in a 
campaign against Obodas, the Emir of the Arabs of Gaulonitis, he fell into an ambush 
in the mountains near Gadara, where his army was driven over the precipices and ut- 
terly destroyed, and he himself escaped with difficulty. This disaster imbittered the 
feelings of the already discontented Pharisees, who were at all limes jealous even to 
madness of the national honor. A successful and glorious Sadducee they might have 
borne; but an unsuccessful one was intolerable. They took up arms, supported by 
the masses, and broke out into open rebellion, which they maintained for six years, 
and in which, although repeatedly defeated, their refractory spirit remained unsub- 
dued. At last, after fifty thousand of the malecontents had been destroyed, besides 
the loss on the other side, the king, although successful, became weary of slaughter 
and intestine turmoil, and made every effort and declared his readiness" to make any 
sacrifice for the sake of peace. He sent some of his friends to the assembled people, 
to know what he could do to satisfy them—" Die !" was the answer, given with such 
vehemence and fury as showed him that ihere was no hope of accommodation. The 
malecontents, on their part, sought the help of the Moabites and the Arabians of Gil- 
ead, whom Alexander had made tributary, and whose tribute he was now obliged to 



470 AN ILLUSTRATED 

remit, to prevent their hostilities. The invitation was then sent to Demetrius Euce- 
rus, king of Damascus. He gladly accepted the call, and entered Judea with an army 
of forty thousand foot and three thousand horse, with which he overthrew Alexander 
with the loss of all his Greek mercenaries to a man, B. C. 89. His utter ruin was 
inevitable, had it not been that six thousand of the Jews themselves, taking compas- 
sion upon his distress, deserted from the Syrians, and joined him. This so much 
alarmed Demetrius, fearing lest the defection should extend, that he withdrew his 
forces from the country to employ them against his brother Philip. The indomitable 
spirit of Alexander Jannseus, and the large resources which he found in himself, now 
very conspicuously appeared; for no sooner had the Syrians departed, than he again 
got together his broken army, and recommenced operations with increased vigor and 
success against his own discontented subjects. In one great action, fought in B. C. 
87, he utterly cut off the greater part of the insurgent army, and shut up the remain- 
der in Bethone, which he besieged and took the year after. On this occasion he was 
guilty of a most barbarous act, for which the nickname of " Thracian" was justly 
given to him. He sent eight hundred of the principal captives to Jerusalem, and 
there crucified them all in one day and in one place, and put their wives and children 
to death before their eyes, as they hung dying on the crosses; while he sat, feasting 
with his wives and concubines, within view of the horrid scene, to glut his eyes with 
their torments. Certainly, the existence of a man who could do this was an evil up- 
on the earth; and it seems alone sufficient to induce a suspicion that there was good 
cause for the intense dislike with which he was regarded by the people. 

After this Alexander had no more disturbance, and he was enabled to spend three 
years in recovering the fortresses which had revolted, and in reducing the provinces 
beyond Jordan which had got loose from his dominion, during the civil war. Return- 
ing victorious to Jerusalem in B. C. 82, he abandoned himself to luxury and revelling, 
which speedily brought on a quartan ague, under which he languished for three years, 
and of which he died in B. C. 78, at the siege of Ragaba beyond Jordan, in the coun- 
try of the Gergesenes, in the forty-ninth year of his age, and the twenty-seventh of his 
eventful reign. That reign might be deemed successful in its ultimate results, if 
judged only by the enlarged dominion which he left to his successors; for at his death 
the Jewish kingdom included Mount Carmel and all the coast as far as Rhinocolura; 
it embraced on the south all Idumea; northward it extended to Scythopolis (Beth- 
shan) and Mount Tabor ; and beyond Jordan it comprehended Gaulonitis, and all the 
territory of Gadara, including the land of the Moabites on the south, and extending 
as far as Pella on the east. 

Alexander Jannseus left the government in the hands of his Queen Alexandra, in- 
fluenced doubtless by the recent example of the female reigns in Egypt and Syria. 
She Avas to enjoy the government while she lived, and was to determine which of her 
two sons, Hyrcanus and Aristobulus, should succeed her. On the approach of death, 
Alexander gave her such counsels as he judged best calculated to insure her a peace- 
able reign. Sensible that most of his own troubles had been produced through the 
agency of the great control which the Pharisees had acquired over public opinion, he 
exhorted her above all things to cultivate their favor, and to attempt no public meas- 
ure without their approval. This advice may have been good ; but the motive claims 
no high commendation. He wished his wife to reign after him ; and to secure that 
private object he was willing that all the energies of the government should be sac- 
rificed, and that all the powers of the state should be thrown into the hands of men 
whor. , whether justly or not, he despised and hated. He also instructed the queen 
what course to take in throwing herself into the hands of the Pharisees. He coun- 
selled her to conceal his death until the capture of the fortress, and then, on the tri- 
umphant return to Jerusalem, she was to convene the heads of the Pharisees, and of- 
fer to be guided entirely by their counsels in the administration of the government ; 
she was also to lay his dead body before them, and leave it wholly to their discretion 
whether to treat it with ignominy or honor. " If thou dost but this," concluded the 
king, " / shall be sure of a glorious funeral, and thou wilt rule in safety." Alexandra 
followed all his directions to a letter; and the event answered to his prediction. The 
Pharisees were suddenly appeased, as by a miracle; they spoke with profound reve- 
rence of the king, whose death they had so often invoked ; they lauded to the skies 
his heroic achievements ; and none of all his predecessors had a funeral nearly as 
magnificent as that of Alexander Jannseus. 



HISTORY OF THE BIBLE. 471 

r l he Pharisees, having now the upper hand in the state, proceeded to do what any 
successful party would have done in the same circumstances. They released all the 
prisoners and recalled all the exiles of 'their own party ; and heing thus strengthened 
by the recovery of the ablest men of their body, they delayed not to demand justice 
against the advisers of the crucifixion of the eight hundred ; and certainly, if there 
were any persons active in advising that dreadful enormity, they richly deserved pun- 
ishment. Diogenes, the chief confidant of the late king, was the first to feel the 
wrath and vengeance of the Pharisees, and after he had been cut off, they proceeded 
to the more obnoxious of Alexander's advisers. The queen, sore against her will, 
submitted to all their demands, to avoid the worse evils of a civil war. 

Queen Alexandra appointed to the high-priesthood her eldest son Hyrcanus, a per- 
son of mild and inactive disposition, ill qualified to take part in the turmoils of the 
troubled days in which he was cast. The other son, Aristobulus, was of a different 
spirit — with the same impulsive energies of character, and nearly as unscrupulous, as 
his father. He burned with indignation at the degraded, although safe, position which 
his mother occupied , and in the seventh year of her reign (B. C. 72) he appeared be- 
fore her at the head of a large party of friends of congenial sentiments, and solicited 
permission either to leave the country, or to be permitted to retire to the frontier gar- 
rison towns, where they might be secure from the malice of the Pharisees. The 
queen agreed to the latter proposal, and put them in possession of all the fortresses, 
except Hyrcania, Alexandrium, and Machserus, where she kept her treasures. Next 
year Aristobulus was intrusted with the command of an army sent against Damascus, 
but. he returned without doing anything memorable, although he was mindful not to 
neglect the opportunity of ingratiating himself with the troops. 

In the year B. C. '39 some attempts made by Selene (reigning in Ptolemais) to ex- 
tend her dominions in Ccele-Syria, drew the attention of Tigranes, the Armenian king 
whom, as already related, the Syrians had called to reign over them. He came against 
her with a large army, subdued Ptolemais, took Selene prisoner, and ultimately or- 
dered her to be put to death at Seleucia on -the Tigris. Her sons were at Rome. 
While Tigranes was engaged before Ptolemais, Alexandra sent an embassy with val- 
uable presents, to obtain his friendship. The rapid progress which the Romans were 
at this time making in Asia Minor so strongly called his attention to that quarter, that 
he returned a more favorable answer than might have been expected, and hastened 
back to his own country. Queen Alexandra died in the same year. 

On the death of his mother, the mild and feeble Hyrcanus took possession of the 
throne. He reigned only three months. His more enterprising and able brother, 
Aristobulus, had obtained possession of most of the fortresses in the kingdom during 
the sickness of his mother: the people, also, had by this time grown Aveary of the 
tyranny of tfie Pharisees, and greatly fearing the possible results of their ascendency 
over such a person as Hyrcanus, readily declared themselves in favor of his brother: 
and as the soldiers also deserted to him, Hyrcanus had no alternative but to resign 
his crown and mitre to Aristobulus; and he agreed, with little reluctance, to lead a 
private life under his protection. " So," as Josephus expresses it, "Aristobulus went 
to the palace, and Hyrcanus to the house of Aristobulus." 

An Idumean originally called Antipas, but better known by the name of Antipater, 
had by this time become a great man in Judea. He was high in the confidence of 
Alexander Jannaeus, and of Queen Alexandra, who had intrusted him with the gov- 
ernment of his native province of Idumea. He had amassed considerable wealth, and 
formed connexions with the Arabs in the east, and with the Gaziles and Ascalonites 
in the west. Such a man might expect, under a weak ruler like Hyrcanus, to benefit 
largely by the distractions of the country; whereas the firm rule of a man like Aris- 
tobulus was calculated to nip all his budding hopes. This consideration decided him 
to take up the cause of the deposed Hyrcanus, whom he gradually drew into the be- 
lief that his brother had designs against his life, and after much solicitation persuaded 
him to flee to Petra, and claim the protection of the Arabian king Aretas. That prince 
readily espoused his cause, and brought him back to Judea, with an army of fifty 
thousand men : and being there joined by such of the Jews as favored thecause of 
the elder brother, he gave battle to Aristobulus, defeated him, and compelled him 
with the heads of his party, to take refuge in the temple-mount, and besieged him 
there, B. C. 66. 

So great was the hatred of the besiegers against Aristobulus and his party, that at 



472 AN ILLUSTRATED 

the feast of the passover, they would allow no animals for sacrifices to be carried into 
the temple, although Aristobulus had given to them over the walls the full sum they 
demanded for such permission. 

The great war of the Romans in Asia Minor against Mithridates, king of Pontus, 
is of importance from its result of bringing all Western Asia under the power of the 
Romans ; but the circumstances of that war have no such connexion with our history 
as to require their exhibition in this place. Tigranes was soon involved in this war; 
and in B. C. 69 he was obliged to withdraw his forces from Syria to make head 
against the Romans nearer home. 

This gave an opportunity to Antiochtjs Asiatictjs, the son of Selene and A. Eusebes, 
to seize the government; and, having contracted an alliance with the Roman general, 
Lucullus, he contrived to retain a part of the empire, until the arrival of Pompey in 
the East. He arrived to take the command of the Roman armies in the year B. C. 
06. While himself employed in the north against Mithridates and Tigranes, Pompey 
sent Scaurus into Syria. While that general was at Damascus, he received from 
Aristobulus (then besieged in the temple) an application, with the otfer of four hun- 
dred talents if he would come to his aid. The offer of a similar sum soon after came 
from Hyrcanus ; but the Roman, considering that it would be easier to frighten away 
the besieging Nabathseans for Aristobulus than to lake so strong a fortress for Hyr- 
canus, determined to accept the offer of the former. He accordingly received the 
money; and three hundred talents were also given to Gabinius. Scaurus then com- 
manded Aretas to abandon the siege and quit the country, or expect that the Roman 
arms would be turned against him. Awed by this threat, the Arabian king imme- 
diately obeyed ; but he was pursued and overtaken in his homeward march by the 
active Aristobulus, and defeated with great slaughter. 

In B. C. 65, Pompey came into Syria, all the princes of which were prepared to 
bok to him as the arbiter of their fate. Antiochus Asiaticus humbly sued to be con- 
firmed in his kingdom ; but he was refused, on the pretext that he was too weak to 
defend the country against the Jews and Arabs ; and that the Romans having over- 
come Tigranes, Syria became theirs by right of conquest, and they were not disposed 
to forego the rewards of their toils. In the person of Antiochus XL was deposed 
the last of a regal dynasty, descended from Seleucus, which had ruled Syria for two 
hundred and forty-seven years. His dominions, together with Phoenicia, then passed 
into the condition of a Roman province. 

Twelve kings and many ambassadors repaired to Damascus to render their homage 
to the illustrious Roman, or to receive from him the award of their fate. Aristobulus, 
to whom the recosnition of his title by the Romans was at this time of great impor- 
tance, sent an embassy with the present of a golden vine, valued at five hundred 
talents. But as those who saw this vine subsequently in the capitol at Rome declare 
that it bore the name of Alexander Jannneus, it would seem that he was not success- 
ful in his application, unless, as some imagine, the vine had been made by Alexander 
Jannseus and placed in the temple, from which it was taken by his son to be pre- 
sented to the Romans. 

The next year, B. C. 64, Pompey again returned to Damascus from Asia Minor, 
with large designs for the southward extension of the Roman power, which had 
already been established as far as the Caspian in the north. At that place, the com- 
peting Jewish princes produced their cause before him: Hyrcanus through Antipater, 
and Aristobulus through Nicodemus. The delegates were heard, and dismissed in a 
friendly manner, with orders that the two brothers should appear in person. Unfor- 
tunately for Aristobulus, his cause was much prejudiced by the allusion of Nicudemu> 
to the bribes which Scaurus and Gabinius had received, whereby he provoked the 
resentment of two persons whose influence with Pompey was very great. A? 
ordered, Hyrcanus and Aristobulus appeared at Damascus in the spring of B. C. 63, to 
plead their own cause before Pompey, and each attended by multitudes of witnesses 
to prove the justice of their respective claims. A third Jewish party, uninvited and 
undesired by either of the others, also appeared, in the persons of many Jews of high 
consideraiion, who were prepared to plead, and did plead, against both the brothers, 
that in order to enslave a free people they had changed the form of government from 
pontifical to regal, contrary to established usage and precedent. Hyrcanus, on his 
part, rested on his rights as the elder brother, and complained of the usurpation of 
A.ristobulus : the latter pleaded the necessity which the imbecile character of Hyr- 



HISTORY OF THE BIBLE. 473 

canus had imposed upon him. This was precisely the worst plea he could have 
made ; for imbecility of character was, for their own selfish ends, far from ' eing 
esteemed a disqualification by the Romans, in the princes under their control. How- 
ever, Pompey did not openly declare his sentiments, but left the matter undecided, 
until he should have leisure to come in person to Jerusalem and setile it there. But 
Aristobulus, perceiving clearly that the decision would not be in his favor, withdrew 
without taking leave, in order to make the requisite preparations, and he thus ren- 
dered his case still more desperate. 

Pompey was occupied for a time in reducing Aretas and his JNTabathseans to subjec- 
tion. This being effected, he marched against Aristobulus, of whose hostile prepara- 
tions he was well apprized. He found him in the frontier fortress of Alexandrium 
(which was situated upon the top of a high rock), and well prepared fur an attack. 
On his arrival, Pompey summoned the Jewish prince to his presence; and Aristobulus, 
afraid of irritating him by a refusal, and relying on his honor, came down and had 
several interviews with the Roman general, who, in the end, refused to let him go 
until he had signed an order fjr the surrender of all the fortresses to the Romans. 
But, resenting deeply this imposition, Aristobulus was no sooner dismissed than he 
(led to Jerusalem, and there prepared for a siege. But, when Pompey approached 
with his army, his resolution forsook him, as well it. might; and he went forth to 
meet the Roman, to whom he tendered his submission, and offered a sum of money 
to prevent a war. His proposal was accepted ; and Gabinius, one of Pompey's lieu- 
tenants, whom there has been previous occasion to name, was sent with a body of 
troops to recover the city and receive the money. But when Aristobulus returned 
with the Romans, his own party shut the gates against him and them ; on which ihe 
captive prince was put in chains. Pompey then himself marched to Jerusalem, and 
the party of Kyrcanus, being the most numerous in the city, and well aware of his 
favorable dispositions toward them, opened the gates to him. The party of Aris- 
tobulus now withdrew into the temple, which was by this lime a strong fortress, 
fully resolved to abide the result of a siege. They held out for three months, and 
might have done so much longer, but for the remaining superstition respecting the 
Sabbath. Pompey being apprized that, although on that as on any other day they 
would stand on their defence if actually attacked, they would not on that day act on 
the offensive, or disturb any operations short of actual assault, he sagaciously made 
use of every Sabbath in filling up the ditch and planting his engines, in which he 
experienced not the least opposition, and this enabled him to make his attacks with 
more effect on the other days of the week. At last the temple was taken by assault 
in the first year of the 179th Olympiad, ending in B. C. 63, the same year in which 
C. Antonius and M. Tullius Cicero were consuls, and on the very day observed with 
fasting and humiliation on the conquest of Jerusalem by Nebuchadnezzar. These 
dates fix the year from which the direct rule of the Romans over Jndea may be dated. 

Pompey violated the sanctity of the temple, by intruding with his principal officers 
into the holy of holies. He was not stricken as Ptolemy Philopator and Heliodorus 
had been, but it has been remarked by some that he never prospered in any of his 
subsequent undertakings. By the Jews, of course, this act was deeply resented. 
Pompey, however, spared the sacred treasury, although it contained two thousand 
talents; and the sacred utensils, and other articles of great value, were left for the 
sacred uses to which they had been devoted. But he ordered the walls of Jerusalem 
to be demolished. Hyrcanus he appointed to be high-priest and prince of the coun- 
try, on condition that he should submit to the Romans, pay tribute, not assume the 
crown, nor seek to extend his territorv beyond the ancient limits of Judea. All the 
places beyond those limits which the jews had conquered were also restored to Syria, 
which was made a Roman province, and left under the rule of Scaurus as prefect, 
with two legions to preserve tranquillity. Thus the Jews, from being old allies of the 
Romans, were at once reduced to the condition of a subordinate principality, and 
were compelled to pay large tribute to the conquerors. 

Pompey returned to Rome laden with the spoils of conquered nations, and with a 
long train of royal and illustrious captives to grace his triumph. Among them were 
Aristobulus, his two daughters, and his two sons, Alexander and Antigonus. Alex- 
ander escaped by the way, and returned to Judea. The rest were among the three 
hundred and twenty-four noble prisoners who graced the triumph of Pompey in 
B. 0. 61. Pompey was the first to discontinue the barbarous custom of putting the 



474 AN ILLUSTRATED 

captives to death in the capitol after this public exhibition. They were all liberated 
and sent home at the public expense, wiih the exception of Tigranes and Aristobulus, 
who were detained lest they should excite disturbances in their respective countries. 



CHAPTER XXVI. 

Although Hyrcanus II. had again become the nominal head of the reduced and 
dependant princedom of Judea, Antipater was the actual governor, and managed all 
things as he would. 

In the year 57 B. C, Alexander, the eldest son of Aristobulus, who had escaped on 
the way to Rome, reappeared in Judea, and soon succeeded in collecting an army of 
ten thousand foot and fifteen hundred horse. He seized and garrisoned the strong 
fortresses of Alexandrium, Machserus, Hyrcania, and several others, and thence rav- 
aged the whole country. Hyrcanus was not in a condition to make head against 
him: but for the protection 01 Jerusalem he was desirous of rebuilding the walls of 
that city; but this was forbidden by the jealousy of the Romans, and the prince was 
then obliged to apply to them for assistance. Gabinius (the same who had before 
been in the country with Pompey), who had lately become proconsul of Syria, sent 
some troops into Judea under the command of Mark Anthony, the commander of the 
cavalry — who afterward took so conspicuous a part in the affairs of Rome, while he 
prepared to follow himself with a larger army. The Roman general, being joined 
by Antipater with the forces of Hyrcanus, defeated Alexander near Jerusalem, with 
the loss of three thousand men, and compelled him to seek refuge in Alexandrium, to 
which siege was immediately laid. Gabinius, who had now arrived, perceiving that 
the reduction of so strong a place would require time, left a sufficient force to invest 
it, and with the rest made a progress through the country. Many cities which he 
found in ruins, he directed to be rebuilt, according to the intentions of Pompey :* 
among these was Samaria, which, after his own name, he called Gabiana, which was 
not long after changed by Herod to Sebaste. When he returned to the camp at 
Alexandrium he was visited by the mother of the besieged Alexander, who had 
already offered to capitulate, and now, by her address and mediation, was allowed to 
depart on condition that the fortresses which he held in his power should be demol- 
ished, that they might give no occasion for future revolts. 

Gabinius then went to Jerusalem, and confirmed Hyrcanus in the high-priesthood; 
but. he took upon him to change the government to an aristocracy, undoubtedly at the 
request of the Jews themselves, who had formerly much desired such a change from 
Pompey. Hitherto the administration of public affairs had been managed, under the 
prince, by two councils, or courts of justice ; the lesser, consisting of twenty-three 
persons, was instituted in every city, and each of these lesser councils was subject to 
the control of the great council, or Sanhedrim,! of seventy-two members, sitting at 

* Those were — Scythopolis (Bethshan), Samaria, Dora, Azotus or Ashdod, Jamnia, Gaza, Anthedon, Ra- 
phia, Gamala, Apollonia, Marissa, and some otners. 

r This is the first historical notice of such a council. The Jews deem that the council of seventy elders 
appointed to assist Moses was afterwa-d constantly maintained, and that with it we are to identify the 
Sanhedrim of their later history. But if such a body had existed, it is impossible but that its presence 
must have been indicated, in the long- intervening period, on some of the many occasions which would have 
called for the exercise of its functions. That the Sanhedrim was intended as an imitation of the council 
of the severity elders, is very possible and likely ; but scarcely any one who has examined the matter 
closely imagines that it had any earlier existence than the time of the Maccabees. 

. The high-priest was usually the president of this tribunal , and there were two vice-presidents who sat the 
me on his right hand and the other on his left. The members were — 1. Those who were called " chiei 
priests" in the Gospels. These were partly priests, who had previously exercised the office of high-priests, 
and partly of the heads of the twenty-four classes of priests, who were called honorarily, high or chief- 
priePts. 2. Elders, being the heads of tribes and of large groups of allied families. 3. The scribes, or men of 
learning. It is to be understood, however, that although all the chief priests had a seat in the Sanhedrim, 
only those of the elders and scribes sat there who were elected tc fill up vacancies. 

There is no reason to doubt the assertion of the Talmudists, that the Sanhedrim had secretaries and 
apparitors The place in which this great council sat in Jerusalem can not with any certainty be deter- 
mined. The Talmudists inform us that the council sat so as to form a semi-circle, of which the president 
and two vice-presidents occupied the centre. We learn from other sources that they either sat upon the 
Moor, carpets being spread u. der them, or upon cushions slightly elevated, with their knees bent and legs 
crossed, as is still the fashion in the East. 

Appeals, from the municipal councils and oilier matters of importance, were brought before this high 
council. Its powers were much limited by the Romans ; but in the time of Christ it still possessed the 



HISTORY OF THE BIBLE. 



475 




476 AN ILLUSTRATED 

Jerusalem. Both were suppressed by Gabinius, who divided the country into five 
districts, appointing in each an executive council for its government. These districts 
will be sufficiently indicated by the names of the cities in which the respective coun- 
cils sat: — Jerusalem, Jericho, Gadara, Amalhus, and Sepphoris. This, in fact, 
changed the government into an aristocracy, for all real power rested in the hands of 
the several councils, composed of the principal persons of each district, and the power 
©f the prince was completely nullified. This form of government continued to the 
vear 44 B. C, when Hyrcanus was restored to his former power by Julius Caesar. 

About this time Aristobulus contrived to escape from his captivity at Rome, with 
his younger son Antigonus, and returned to Judea, where his presence excited a re- 
volt. But he was ere long defeated, taken captive with his son, and sent back to his 
form«er prison. The report which Gabinius sent, however, of the services which the 
wife of Aristobulus had rendered in suppressing her son Alexander's insurrection, 
procured the release of all the family except Aristobulus himself. 

In 56 B. C. Gabinius undertook to restore Ptolemy Auletes to the throne of Egypt. 
He and Mark Anthony succeeded in this object, in which they received no slight 
assistance from Hyrcanus, or rather from Antipater, who eagerly laid hold of every 
opportunity of serving and ingratiating himself Avith the Romans, through whose 
favor alone could he hope that his ambitious designs would ever be realized. By his 
means the Roman army was most bountifully furnished with provisions, arms, and 
money; and measures were taken to dispose the Jews of Egypt to forward their 
cause, which they had large means of doing. While the substantial force of the 
Romans was absent on this expedition, Alexander, the son of Aristobulus, got together 
a large army, with which he contrived to make himself master of Judea, and massa- 
cred all the Romans who had the misfortune to fall in his way. Several fled to Mount 
Gerizim, and were there besieged by Alexander, when Gabinius returned victorious 
from Egypt. The proconsul endeavored, through Antipater, to make peace with 
him ; but as, although many had abandoned him on the approach of the Romans, he 
was still at the head of thirty thousand men, he refused to listen to any terms of ac- 
commodation. In a battle, which soon followed, near Mount Tabor, ten thousand of 
his men were slain, and the rest dispersed. Gabinius then went to Jerusalem, and 
settled affairs there according to the views of Antipater, who had much influence 
both with him and Anthony. 

In the year 55 the proconsul Gabinius was recalled, to answer for the venality and 
extortion of his government. Yet he is regretted by Josephus as one who was 
friendly to the Jews ; who, however, had to pay a high price for his friendship. They 
certainly gained nothing by the exchange for the new proconsul, who was no other 
than the wealthy and avaricious Crassus (the colleague of Pompey and Julius Csesar 
in the triumvirate), who procured himself to be invested with unusually large powers, 
and who, being consul for that year, embarked for Syria before his consulship expired. 
Crassus was bent on an expedition against the Parthians ; and he failed not, before 
his departure, to plunder the temple at Jerusalem of all the treasures which Pompey 
had spared. *He took everything that he deemed worth taking, and the value of his 
plunder is estimated at ten thousand talents. In the war against the Parthians, 
which was entirely unexpected and unprovoked, Crassus was at first successful; but 
in the end, he and'his son were slain, and the Roman army disgraced, B. C. 5'S. 

Cassius, who had commanded a wing of the Roman army in the battle, conducted 
a body of five hundred horse safely back to Syria, the government of which devolved 
on him until a successor to Crassus should be appointed. Having, with much abil- 
ity, so organized the broken resources of the province as to defend it successfully 
against the Parthian invasion of 52 B. C, he afterward marched into Judea, and 
forced Alexander, who began ■raising fresh disturbances as soon as the news of the 
defeat of Crassus arrived in Syria, to terms of peace. 

In the civil war which broke out between Pompey and Caesar, Syria and Palestine 
were variously involved. When Caesar passed the Rubicon in 49 B. C, and made 
himself master of Rome, he thought that Aristobulus might be useful tc his cause 
against that of Pompey, which was strong in ihe east; and therefore sent him 
into Palestine, with two legions under his command, to kee'p Syria in awe. But 

power of trying offenders and of passing sentence ; although when the penalty was high or capital, it w^ 
necessary that it should be confirmed by the Roman governor, who also assumed the right of executing as 
his own the sentence which he had confirmed. 



HISTORY OF THE BIBLE. 477 

Pompey's party contrived to poison him on the way, and thus frustrated the design. 
His always-active son, Alexander, had raised forces in expectation of his father's arri- 
val; but Pompey sent orders to his son-in-law, Q. Metellus Scipio, whom he had pro- 
moted to the government of Syria, to put him to death. He was accordingly taken, 
brought to Antioch, tried, and beheaded. 

In the midst of all the causes of agitation in Judea — from the contests of the Asa- 
monean princes — from the different characters of the governors of Syria — from the 
march of armies — from the intrigues which divided courts and people in the quarrel 
between Pompey and Caesar— Antipater never slept, was never found wanting to 
himself. He had availed himself of his power over the feeble Hyrcanus to make for 
himself a personal influence and reputation, through the services he was thereby able 
to render to the various parties and persons whose friendship might be useful to him. 
He was moreover the father of four sons, who understood and concurred in his views 
— all of them brave, ambitious, magnificent, full of spirit and high hopes. One of 
them, Phasael, was already governor of Jerusalem, and another, Herod, was governor 
of Galilee. These, it will be perceived, were two of the five districts into which the 
country had been divided by Gabinius. Thus the family went on gathering strength 
from day to day, while the Asamonean family — through the imbecility of Hyrcanus, 
and the reverses of Aristobulus and his sons — sustained a daily loss of power and in- 
fluence. In the contest between Pompey and Csesar, Antipater, who was under obli- 
gations to the former, was in a critical and difficult position. But such men as he are 
never wrong. Their felicitous instincts enable them to discover the falling cause in 
sufficient time to make the abandonment of it a merit with him whose star is rising. 
Thus Antipater turned in good time to the side of the new master; and in the Egyp- 
tian campaign rendered important services to Caesar by bringing to his aid the forces 
concentrated in Judea, Idumea, and part of Arabia; while in action he displayed great 
abilities and courage, which no one knew better than Caesar how to appreciate and 
respect. On his return from Egypt, the crown of which he had fixed on the head of 
the too-celebrated Cleopatra, the eldest daughter of Ptolemy Auletes, he went to Je- 
rusalem, and there employed the absolute power he possessed quite in subservience 
to the views and wishes of Antipater. In vain did Antigonus, the surviving son of 
Aristobulus, appear, and plead that the lives of his father and brother had been lost 
in his cause: he was heard coldly, and dismissed as a troublesome person. Caesar 
abrogated the aristocratical government which Gabinius had established ten years be- 
fore, and confirmed Hyrcanus in his full powers as high-priest and ethnarch. He 
ordered the remission every sabbatic year of the annual tribute payable to the Ro- 
mans : he further conceded that the Jews should not, as formerly, be obliged to pro- 
vide winter quarters for the Roman troops, or to pay an equivalent in money ; and he 
granted such further privileges and immunities to the Jews throughout the empire, 
that the Roman yoke became very light upon them for a time. Antipater himself 
was appointed procurator of Judea for the Romans. The decree in which these 
privileges were imbodied was engraved on brass, and laid up in the capitol at Rome, 
and in the temples of Zidon, Tyre, and Ascalon. Hyrcanus afterward ventured, by 
ambassadors sent to Rome, to solicit permission to fortify Jerusalem, and to rebuild 
the walls which Pompey had thrown down. This was granted by Caesar, and im- 
mediately executed by Antipater. 

Julius Caesar left the government of Syria in the hands of Sextus Caesar, his rela-- 
tive, who was also well disposed tow T ard the family of Antipater. The promotion cf 
his son Herod to be governor of Galilee has already been noticed. He displayed great 
activity and daring in clearing his province of the robbers by which it had been in- 
fested. But having put the leader of these banditti, with several of his associates to 
death, by his own mere authority, without any form of trial, the jealousy of several 
of the leading Jews was awakened, and they obliged Hyrcanus to cite him to Jerusa- 
lem to answer for his conduct before the Sanhedrim. He came arrayed in purple, 
with a numerous retinue, and presented to Hyrcanus a letter from Sextus Caesar, com- 
manding him to acquit Herod under pain of his highest displeasure. The prince, 
who liked Herod, was well enough inclined to this before, and the accusers were se 
damped by the young man's audacity, as well as by the letter, which also intimidated 
the Sanhedrim, that they all sat in awkward silence until one firm and honest voice, 
that of Sameas, was heard rebuking the members of the council for their cowardice, 
and predicting that the day would come when Herod would refuse them the pardon 



478 AN ILLUSTRATED 

which they were then all too ready to extend to him. This was verified in the end. 
When Sameas had spoken, the Sanhedrim exhibited some inclination to act ; butHyr- 
canus adjourned the sitting, and gave Herod a hint to quit Jerusalem. He repaired to 
Sextus Caesar at Damascus, and not only obtained his protection, but received from 
him the government of all Coele-Syria, on condition of paying a stipulated tribute. 
On this Herod collected a small army, and was with difficulty persuaded by his 
father and his brother Phasael from marching to Jerusalem, to avenge himself for the 
insult he considered he had received in being summoned before the Sanhedrim. 

The assassination of Sextus Caesar in Syria, by Bassus, and of Caesar himself at 
Rome, by Brutus, Cassius, and their confederates, rekindled the flames of civil war, 
and might have prostrated the hopes of one less ductile than Antipater. Cassius 
passed over into Syria to secure that important province for the republic, and was 
compelled to exact heavy contributions to maintain the large army he had raised. 
Judea was assessed at seven hundred talents, one half of which Antipater commis- 
sioned his sons Phasael and Herod to raise, and intrusted the collection of the other 
half to Malichus, a Jew, one of the chief supporters of Hyrcanus. Herod won the 
favor of Cassius by the promptitude with which he produced his quota ; but Malichus, 
being more dilatory, would have been put to death, had not Hyrcanus redeemed him 
by paying one hundred talents out of his own coffers. There was something in this 
affair to kindle the smouldering jealousy with which Malichus and the heads of the 
Jewish nation were disposed to regard the concentration of all the real power of the 
government in the hands of an Idumean and foreigner, as they regarded Antipater; 
md they plotted to destroy him and all his family. Antipater was poisoned by a 
glass of wine given to him at the very table of Hyrcanus : in revenge for which 
Phasael and Herod procured Malichus to be put to death by the Roman garrison at 
Tyre, in obedience to an order which they obtained from Cassius. 

The influence of Antipater over Hyrcanus being now withdrawn, the adverse party 
soon succeeded in bringing him over to their views, by directing his fears toward the 
overgrown and increasing power of the sons of Antipater. Felix, the commander of 
the Roman forces at Jerusalem, was also led into the same views; for by this time 
(42 B. C.) Cassius and Brutus had been defeated and slain at Philippi by Anthony and 
Octavius. This party was, however,- soon mastered by the brothers, who recovered 
Massada and all the fortresses of which it had obtained possession, and even dared 
to expel Felix from Jerusalem, as the change of affairs produced by the battle of 
Philippi, rendered it unlikely that the now dominant avengers of Caesar would resent 
the insult offered to one employed by his slayers. They upbraided Hyrcanus for 
favoring a party which had always sought to curb his power, which had been on all 
occasions supported by the sagacious and firm counsels of Antipater. A reconciliation 
was ; however, soon effected, as Herod greatly wished to strengthen his pretensions 
by a marriage with Miriam or Miriamne, the" beautiful granddaughter of the high- 
priest, to whom he was accordingly espoused. 

But although the adverse party fiad been repressed, it was not extinguished ; and 
it soon found a new head in the person of Antigonus, the surviving son of Aristobulus. 
whose unsuccessful application to Caesar has lately been noticed. Nothing less was 
now professed than an intention to restore him to the throne of his father, his claims 
to which Avere strongly supported by some neighboring princes, and even by the Ro- 
man governor of Damascus, who had been won by a sum of money. But when he 
arrived in Judea with his army, he was totally defeated by Herod, and compelled for 
the present to relinquish his purpose. 

This was the state of affairs (B. C. 41) when, after the battle of Philippi, Mark 
Anthony passed into Syria, to secure that important province for the conquerors. The 
discontented party sent a deputation to him soon after his arrival, to complain of the 
sons of Antipater. But Anthony who had been already joined by Herod, and had 
accepted presents from him, was indisposed toward them, especially when Herod re- 
minded him of the services, well known to himself, which Antipater had rendered 
to Gabinius in the expedition to Egypt. About the same time Anthony received an 
embassy from Hyrcanus, touching the ransom of the inhabitants of Gophna, Emmaus, 
Lydda/Thamma, and some other places, whom Cassius had sold for slaves because 
they refused to pay their portion of the seven hundred talents which he exacted. 
Anthony granted the application, and notified his determination to the Tyrians, who 
had probably purchased most of these persons, Tyre being a great mart for slaves. 



HISTORY OF THE BIBLE. 479 

Nothing discouraged by the former neglect, one hundred Jews of the first conside- 
ration repaired to Anthony at Daphne near Antioch, to renew their complaints against 
Herod and Phasael. Anthony gave them an audience, and then turning to Hyrcanus, 
who was present, asked him, in their hearing, whom he esteemed most able to con- 
duct the affairs of the government, under himself. Influenced, probably, by the re- 
cent contract of marriage between his grand-daughter and Herod, he named the two 
brothers, on which Anthony conferred upon them the rank and power of Tetrarchs, 
committed the affairs of Judea to their management, imprisoned fifteen of the depu- 
ties, and would have put them to death, had not Herod interceded for them. So 
things were managed in those times. With the usual pertinency of the nation, the 
discontented Jews renewed the complaint at Tyre in a body of a thousand deputies ; 
but Anthony thought proper to treat this as a tumultuous assembly, and ordered his 
soldiers to disperse it, which was not doue without bloodshed. Anthony was then 
on his way to Egypt. Summoned, on his first arrival in Syria, to appear before him 
to account for the part she was alleged to have taken in assisting Cassius, Cleopatra 
had not in vain exercised upon him the fascinations by which Csesar had before been 
subdued. The story of Anthony's thraldrorn to this charming but most unprincipled 
woman, is too familiar to need more than the slight allusions which the connexion of 
this history requires. Lost in luxurious ease and dalliance, Anthony wasted much 
time at Alexandria, leaving the affairs of Syria and Asia Minor to get into a state of 
confusion, satisfying himself that by-and-by he would rouse himself to some great 
effort which would set all right. 

In the spring of the year B. C. 40 the news from both Syria and Italy compelled 
the warrior to break oft the enchantment by which he was bound, and to look closely 
to his affairs. In Syria, the people disgusted and exhausted by the successive ex- 
actions of Cassius and Anthony, refused to bear them any longer. The people of 
Aradus kindled the flame of opposition, by openly resisting the collectors of tribute, 
which example was soon followed by others. They united themselves with the Pal- 
myrenes, and the princes whom Anthony had deposed, and called to the Parthians 
for aid. They gladly responded to the call, and entered the country in great numbers 
under the command of their king's son Pacorus, and of a Roman general (Labienus) 
who had belonged to the party of Pompey. The king with one division of the army 
took possession of Syria, while Labienus with another performed the same service in 
Syria. Anthony was made perfectly acquainted with this when he reached Tyre; 
but the news which he also received from Italy so much more nearly concerned" his 
personal prosperity, that he immediately embarked for that country. On his arrival, 
affairs between him and Octavius wore, for a time, a threatening aspect. But the 
opportune death of Anthony's wife Fulvia allowed an opening for intermarriages be- 
tween Anthony, Octavius, and Lepidus, and peace between the triumvirs was for a 
time restored. They then divided the Roman empire among themselves. Anthony 
received Svria and the East, Lepidus obtained Africa, and Octavius all the West. 
B. C. 40. ' 

Meanwhile the Parthians, having made themselves masters of Syria, as related, 
began to take part in the affairs of Palestine. Pacorus was induced by the offer of one 
thousand talents in money, and five hundred women, to undertake to place Antigonus 
on the throne of Judea. To put this contract in execution he furnished a body of 
soldiers, under the command of his cup-bearer, who also bore the name of Pacorus, 
to assist the operations of Antigonus. The united force found no effectual resistance 
until it reached Jerusalem, where the struggle was protracted without any decisive 
results. But at length it was agreed between the real belligerants to admit the Par- 
thian commander within the city, to act as umpire between them. Phasael (the 
governor of Jerusalem) invited him to his own house, and allowed himself to be 
persuaded that the best course that could be taken would be for him and Hyrcanus to 
go and submit the matter in dispute to the arbitration of Barzapharnes, the Parthian 
governor of Syria. They went notwithstanding the dissuasions of the less confiding 
Herod. Barzapharnes treated them with great attention and respect, until he suppos- 
ed that sufficient time had elapsed to enable Pacorus to secure Herod at Jerusalem, 
when he immediately put them in chains, and shut them up in prison. But Herod, 
suspecting the treachery of the Parthians, withdrew with his family by night from 
Jerusalem, and repaired to the strong fortress of Massada, situated upon a high moun- 
tain west of the Dead sea. On finding that Herod had escaped, the Parthians plun 



480 AN ILLUSTRATED 

dered the country, made Antigonus king according to their contract, and departed, 
leaving Hyrcanus and Phasael in his hands. Phasael, feeling assured that he was 
doomed to death, dashed out his brains against his prison walls. The life of his 
aged uncle was spared by the nephew; but he cut off his ears to disqualify him from 
ever again acting as high-priest, and thus mutilated, sent him back to the safe keep- 
ing of the Parthians, who sent him to Seleucia on the Tigris. 

In this seemingly desperate state of his affairs, for to the great body of the Jews 
themselves Antigonus appears to have been more acceptable than he, Herod repaired 
to Egypt, and took ship at Alexandria for Rome. He was warmly welcomed by 
Anthony, by whom he was introduced to Octavius, who was induced to notice him 
favorably by the report of the very great services which Antipater had rendered to 
his ^rand-uncle (and adoptive father) Ceesar, in the Egyptian expedition. The object 
of Herod's journey was to induce the Romans to raise "to the throne of Judea Aristo- 
bulus, the brother of his espoused Miriamne. This Aristobulus was the son of 
Alexandra, the daughter of Hyrcanus, by Alexander the eldest son of Aristobulus, so 
that he seemed to unite in his person the claims of both branches of the Asamonean 
family. For himself, Herod proposed to govern the country under Aristobulus, a? 
his father had governed it under Hyrcanus. But Anthony suggested the startling idea 
of making Herod himself king of Judea ; and noticing the eagerness with which he 
grasped at the glittering bait, he undertook, on the promise of a sum of money, to 
secure this object for him. He easily induced Octavius to concur with him ; and their 
joint representations secured the appointment from the senate. Accordingly, during 
the consulship of Demetrius Calvinus and Asinius Pollio, in the one hundred and 
eighty-fourth Olympiad, in the year B. C. 40, the man who had a few weeks before 
been on the point of destroying himself from sheer despair of his fortunes, was con- 
ducted to the Capitol between the two foremost men in the world, Anthony and Oc- 
tavius, and there consecrated king, with idolatrous sacrifices. All this was so soon 
accomplished, that Herod departed from Rome seven days after his arrival, and land- 
ed at Ptolemais only three months after his flight from Jerusalem. If the Parthians 
had still been in possession of Syria, it would have availed him little to have been 
made a king at Rome ; but by the time of his return they had already been driven 
out of Syria by the Romans, and had withdrawn beyond the Euphrates. 

Herod diligently applied himself to the collecting such a force as might enable him 
to relieve the friends he had left in Massada, who had all the while been closely be- 
sieged by Antigonus, and were at one time reduced to such extremities for want of 
water, that they had fully intended to surrender the next day, when an abundant fall 
of rain during the intervening night filled all the cisterns and enabled them to hold 
out until Herod came to their relief. 

Three years elapsed before Herod can be said to have obtained possession of the 
throne which the Romans had given to him. The assistance which the Romans 
themselves rendered is of questionable value, as at first the generals appointed to as- 
sist him would only act just as money induced them; and under pretence that the 
forces wanted provisions, ravaged the country in such a manner as was well calcu- 
lated to render his cause odious to the Jews. One good service to the land was per- 
formed in the extirpation of the numerous bands of robbers which infested Galilee, 
dwelling chiefly in the caverns of the hill country, and which were so numerous as 
sometimes to give battle to the troops in the open field. They were, however, pur 
sued with fire and sword, in all their difficult retreats, and after great numbers had 
been slain, the rest sought refuge beyond Jordan. 

The arrival of Anthony in Syria enabled Herod to obtain more efficient assistance 
than before; and, after having subdued the open country, he, with his Roman aux- 
iliaries, sat down before Jerusalem. During this siege he consummated his marriage 
with Miriamne, to whom he had four years before been betrothed. He was not only 
passionately attached to this lady, but he hoped that the affinity thus contracted with 
the Asamonean family, which was still very popular among the Jews, would con- 
ciliate the people to his government. The city held out for six months, whereby the 
Romans were so greatly exasperated that when at last (B. C. 27) they took it by 
storm, they plundered the town and massacred the inhabitants without mercy. 
Herod complained that they were going to make him king of a desert ; and paid down 
a large sum of money to induce them to desist. Antigonus surrendered himself in 
rather a cowardlv manner to the Roman general 'Sosius), and, throwing himself at 



HISTORY OF THE BIBLE. 481 

his feet, besought his clemency with so much abjectness, that the Roman repelled 
him with contempt, addressing him by the name of Antigona, as if unworthy a man's 
name. He sent him to Anthony, Avho at first intended to reserve him for h-is triumph; 
but, being assured by Herod that while Antigonus lived the Jews generally would 
not acknowledge himself as king, or cease to raise disturbances on his behalf, and 
this representation being backed by a sum of money, Anthony put him to death at 
Antioch, by the rods and the axe of the lictor — an indignity which the Romans had 
never before inflicted upon a crowned head. Thus ignominiously ended the dynasty 
of the Asamoneans, one hundred and twenty-six years after its glorious commencement. 

Herod commenced his reign by cutting off all the heads of the Asamonean party, 
not only to secure himself in the throne, but, by the confiscation of their property, to 
enrich "his coffers, which were well exhausted by his profuse expenditure, and by the 
rapacity of the Romans. In this process all the members of the Sanhedrim perishe'd, 
except Pollio and Sameas, which last, it will be remembered, had predicted this re- 
sult. The ground on which they were spared was, that they alone had counselled 
submission to the course of events, by surrendering the city to Herod ; whereas the 
others were constantly encouraging each other and the citizens in the now vain ex- 
pectation that Jehovah would, as of old, interpose for the deliverance of his temple.* 

Herod, sensible that the Jews would not tolerate his own assumption of the high- 
priesthood in the room of Antigonus, designed to render that office politically insigni- 
ficant, and therefore appointed it to Ananel of Babylon, an obscure priest, although 
descended from the ancient high-priests, and who was entirely without influence or 
connexions to render him dangerous (B. C. 36). This appointment occasioned con- 
fusion in his own family ; for Miriamne his wife, and Alexandra her mother, took 
umbrage at the exclusion of her brother Aristobulus — the same youth for whose brows 
he had originally designed the diadem which he had himself been induced to assume. 
Miriamne was constantly harassing him on the subject; and her mother Alexandra, 
a woman of great spirit, went much further, for she complained to Cleopatra, queen 
of Egypt, by letter, and had begun to engage the interest, of Anthony himself in the 
matter, when Herod saw that it was necessary to his domestic peace and public safety 
that he should depose Ananel and promote Aristobulus to his office, who was then 
but seventeen years of age. He was, however, so seriously displeased at the bold 
step which Alexandra had taken, that he ordered her to be confined in her own 
palace, and placed around her some of his confidential servants to watch all her 
movements*. She wrote to Cleopatra, complaining of this treatment, and in reply was 
advised to make her escape to Egypt. Accordingly she arranged that herself and 
Aristobulus should be placed in two coffins, and carried by attached servants to the 
seacoast, where a ship was waiting to receive them. But their flight was intercept- 
ed by Herod, whom, how T ever, the fear of Cleopatra prevented from treating them 
with harshness. He, however, secretly resolved to put Aristobulus out of the way, 
as a person whose influence he had great reason to dread. 

This intention was strengthened when he perceived how dangerously the discharge 
of his functions brought under the admiring notice of the Jews this beautiful fragment 
of the Maccabean race, in which they were delighted to trace out the noble qualities 

* This Pollio and Sameas of Josephus are the famous Hillel and Shammai of the Rabbinical writers- 
two of the most eminent of th« ancient doctors of the nation. Hillel was of the royal line of David, being 
descended from Shepha:iah, David's son by Abital (1 Chron. iii. 2). He was born in Babylonia, and came 
to Jerusalem in the fortieth year of his age ; and for his eminence in the study of the law, he was ap- 
pointed president of the Sanhedrim, forty years after, in the eightieth year of his age, and held that high 
station for forty years more ; and it continued in his family to the tenth generation. He was succeeded 
by Simeon, supposed to be the same who took Christ in his arms when he was presented in the temple 
(Luke ii. 23-33). His son Gamaliel was president of the Sanhedrim when Peter and the apostles were 
summoned before them (Acts v. 34) ; li at whose feet'' the Apostle Paul was " brought up," oreducated, in 
the sect and discipline of the Pharisees (Acts xxiii. 3). He lived until within eighteen rears of the destruc- 
tion of Jerusalem, and in the Jewish writings is distinguished by the title of Gamaliel the Old. He wat 
succeeded by Simeon II., who perished in the destruction of Jerusalem. His son was Gamaliel II., and hi; 
again Simeon III. He was succeeded by his son, the celebrated R. Judah Hakkadosh, or "the holy," who 
committed the traditional law to writing, in the Mishna. His son and successor was Gamaliel 111. ; alter 
him Judah Gemancus ; after him Hllel II., the ingenious compiler of the present Jewish Calendar, A. D. 358. 

Shammai had been a disciple of Hllel, and approached the nearest to him in learning and eminence of all 
the Mishnical doctors. He was vice-president of the Sanhedrim, and disagreed in several points with his 
master Hillel was of a mild and conciliatory temper; but Shammai of an angry and fierce spirit. Hence 
proceeded violent disputes and contests between tlie two schools, which at length ended in bloodshed. At 
last they were allayed by a fictitious Bath Col, or'voice from heaven, deciding in favor of Ilillei, to which 
fiie school of Shammai submitted. See Hales, ii. 593. Persons acquainted with the matters .'n controversy 
between the schools of Hillel and Shammai will find various marked allusions to them in the Gospels, and, 
although less frequently, in the Epistles. 

31 



482 AN ILLUSTRATED 

and lineaments by which that race had been distinguished. At the feast of taber 
nacles Aristobulus officiated at the altar in the splendid robes of the high-priest, which 
setoff to such advantage the angelic grace and beauty of his youthful person, that 
the Jews could not contain themselves, but gave vent to the most lively demonstra- 
tions of their admiration and love. This sealed his doom. Soon after, Herod engaged 
Aristobulus, with suitable companions of his own age, in a variety of sports and en- 
tertainments at Jericho. Among other things they bathed in a lake, where the young 
men kept immersing Aristobulus, as if in sport, until he was drowned. Loud were 
the lamentations of Herod at this most unhappy " accident." By these, and by the 
grand funeral with which he honored the remains of Aristobulus, and by the trophies 
with which he surcharged his tomb, he sought to disguise from the people the real 
character of this transaction. But they were not deceived. The deed inspired the 
whole nation with hatred and horror, which even his own family shared. As to 
Alexandra, her emotions were so overpowering that only the hope of vengeance 
enabled her to live. 

Old Hyrcanus was at this time in Jerusalem. He had been, and might have re- 
mained, very happily situated at Seleucia, where he was treated by the Jews in that 
quarter, who were more numerous and more wealthy than those of Judea, as their 
king and high-priest ; in which point of view he was also considered and respected 
by the- Parthian king. But when the fears and suspicions of Herod extended even 
to him, and, desiring to get him into his power, he sent, and invited him to come 
and spend the evening of his days in his own land, and with his own family, and en- 
gaged the Parthian king to permit him to do so, — Hyrcanus, who liked Herod, and 
had great confidence in his gratitude, could not be dissuaded by the earnest remon- 
strances and entreaties of his eastern friends; but returned to Jerusalem, where he 
was well received, and until a more convenient season, treated by Herod with atten- 
tion and respect. 

Anthony was now again in Syria, and on his arrival had invited Cleopatra to join 
him at Laodicea. Alexandra again applied to Cleopatra ; and she took much interest 
in the matter — not from any strong natural feelings — for she had herself committed 
crimes as great, but in the hope of inducing Anthony to add Judea to her dominions 
if Herod were disgraced. She therefore brought the affair under the notice of An- 
thony ; and as he could not but remember that Herod had originally sought for the 
murdered youth the crown he now wore himself, he was induced to summon him to 
J^aodicea to answer for his conduct. Herod was obliged to obey, and was not without 
anxiety for the result. He however took care so to propitiate Anthony beforehand, 
by the profusion of his gifts, that on his arrival he was immediately acquitted, and 
the avarice of Cleopatra was in some degree appeased by the assignment of Coele- 
Syria to her, in lieu of Judea, of which she had always been, and soon again became 
covetous, B. C. 34. 

Before his departure from Jerusalem, Herod, uncertain of the result, had left private 
instructions with his uncle Joseph (who had married his sister Salome) to put Miri- 
amne to death in case he was condemned, for he knew that Anthony had heard much 
of her extreme beauty, and feared that he might take her to himself, after his death. 
Joseph had the great imprudence to divulge this secret to Mariamne herself, repre- 
senting it, however, as resulting from the excess of her husband's love to her. But 
she rather regarded it as a proof of so savage a nature, that she conceived an uncon- 
querable repugnance toward him. Soon after a rumor came that he had been put to 
death by Anthony ; on which Alexandra, who was now also acquainted with the 
barbarous orders left with Joseph, was preparing to seek protection with the Roman" 
legion stationed in the city, when letters from Herod himself, announcing his acquit- 
tal and speedy return, induced them to relinquish their design. The firebrand of the 
family was Salome, the sister of Herod, and she failed not to apprize her brother of 
this intention, as well as to insinuate that too close an intimacy had subsisted between 
Mariamne and Joseph. Salome had been, it seems, provoked to hatred of this hign- 
born lady, by the hauteur with which she had been looked down upon and treated 
as an inferior by her. Although struck with jealousy, the king allowed his deep 
love foi Mariamne to subdue him, when all her beauty shone once more upon him. 
He could only bring himself to question her gently, and was satisfied from her 
answers, and from the conscious innocence of her manner, that she had been maligned. 
Afterward, while assuring her of the sincerity and ardor of his love toward her, she 



HISTORY OF THE BIBLE. 583 

tauntingly reminded him of the proof of that which he had given in his orders to 
Joseph. This most imprudent disclosure rekindled all the jealousy of Herod. Con- 
vinced that the charge which he had heard was true, he flung her from his arms; 
Joseph he ordered. to be put to death, without admitting him to his presence; and 
although his love for Mariamne at this time restrained his rage against her, he put 
her mother Alexandra into custody, as the cause of all these evils. 

The disgraceful history of Anthony in Egypt is familiar to the reader; and it is only 
needful to advert to one or two points in which Herod and Palestine were more or 
less involved. 

In B. C. 33 Jerusalem was "honored" with a visit from Cleopatra, on her return 
from the banks of the Euphrates, whither she had accompanied Anthony on his 
Armenian expedition. Before this she had succeeded in persuading Anthony — al- 
though he steadily refused wholly to sacrifice Herod to her ambition — to give her the 
fertile territories around Jericho, the celebrated balsam afforded by which, together 
with the palm-trees in which it abounded, furnished a considerable revenue, the de- 
privation of which could not but have given great offence to Herod. The means 
which this abandoned woman used, during her stay at Jerusalem, to bring the king 
under the spell of those fascinations for which, more than for her beauty, she was 
celebrated, added, in his mind, disgust and contempt to the sense of wrong; and 
although he received and entertained her with the most sedulous attention and ap- 
parent respect, he had it seriously in consideration whether, seeing she was wholly 
in his power, he could safely compass the death of one who had more than once en- 
deavored to accomplish his own. The dread of Anthony's vengeance deterred him, 
and he conducted the queen with honor to the frontiers of her own kingdom, after 
having endeavored to propitiate her cupidity by ample gifts. But nothing could sa- 
tiate her thirst for gain and aggrandizement, and her plots to gain possession of Ju- 
dea were continued, and could hardly have been defeated by a less accomplished 
master in her own arts than Herod " the Great." One time she engaged Anthony to 
commit to him a hazardous war on her account with the Arabian king reigning in 
Petra, calculating that the death of either of them would enable her to appropriate 
his dominions. Herod gained one battle ; but he lost another through the defection 
of the Egyptian general at a critical moment of the conflict. Herod was, however, 
ultimately successful, and won great honor by a signal and effective victory, which 
brought the Arabians of Seir under his dominion. 

The same year (B. C. 31) had opened with an earthquake so tremendous as had 
never before been known in Judea: it is said that not fewer than thirty thousand 
persons were either swallowed up in the chasms which opened in the earth, or de- 
stroyed by the fall of their houses. The confusion and loss which this calamity oc- 
casioned greatly troubled the king, and not long after he found (as far as his own in- 
terests were concerned) a more serious matter of anxiety in the result of the battle 
of Actium (Sept. 2d., B. C. 31), when Octavius obtained a decided victory over An- 
thony, who fled to Egypt, as his last retreat. Herod did not exhibit any blameworthy 
alacrity in abandoning the patron of his fortunes. He sent by a special messenger 
to exhort him to put to immediate death the woman who had been his ruin, seize 
her treasures and kingdom, and thus obtain means of raising another army, with 
which either once more to contend for empire, or at least to secure a more advan- 
tageous peace than he could otherwise expect. But finding that Anthony paid no 
heed to this proposal, and neglected his own offers of service, he thought it was high 
time to take care of himself, by detaching his fortunes from one whose utter ruin he 
saw to be inevitable. Therefore when Octavius, early in B. C. 30, had come to 
Rhodes, on his way to Egypt, he went thither to him. 

But before his departure he made such arrangements as showed, after his own pe- 
culiar manner, the sense he entertained of the serious importance of the present con- 
tingencies. He placed his mother, sister, wives, and children, in the strong fortress 
of Massada, under the care of his brother Pheroras. But seeing that Mariamne and 
her mother Alexandra could not agree with his mother and sister, he placed them 
separately in the fortress of Alexandrium, vunder the care of a trusty Idumean named 
Sohemus, with secret orders to put them both to death, if Oc.avius should treat him 
harshly; and that, in concurrence with Pheroras, he should endeavor to secure the 
crown for his children. And, fearful that the existence and presence of Hyrcanus 
might suggest the obvious course of deposing himself and restoring the original oc« 






4S4 AN ILLUSTRATED 

cupant of the throne, he was glad of the opportunity of putting him to death, with 
the faint show of justice which might be derived from the detected design of the old 
man (instigated by his daughter Alexandra) to make his escape to the Arabian king 
Malchus, the most active of Herod's foreign enemies, and the son of that king Aretas 
who had formerly invaded Judea for the purpose of restoring Hyrcanus to the throne 
which his brother had usurped. Hyrcanus was eighty years of age when he was 
thus made to experience the heartless ingratitude of the man who owed life and all 
things to his favor. 

On his arrival at Rhodes, Herod conducted himself with the tact of no common 
man. When admitted to an audience he frankly acknowledged all he had done for 
Anthony, and all he would still have done had his services been accepted. He even 
stated the last counsel which he had given to that infatuated man ; and having thus 
enabled Octavius to judge how faithful he was to his friends, he offered him that 
friend>hip which the conduct of Anthony left him free to offer. Octavius was charmed 
by this manly frankness; and, mindful of Antipater's services to Julius Caesar, and of 
the part which he had himself taken in placing Herod on the throne, his overtures 
were received with pleasure, and he was directed again to take up and wear on his 
head the diadem which he had laid aside when he entered the presence. By this 
significant intimation he was confirmed in his kingdom; and then and after he was 
treated with a degree of consideration not usually paid to tributary kings. 

Meanwhile Mariamne had, by her address, managed to extract from Sohemus the 
acknowledgment of the last directions concerning her which he had received from 
Herod. The consequence was that although she concealed her knowledge of the fact, 
she received him on his return with coldness and dislike, which offended him highly ; 
and, presuming on the depth of his affection for her, she continued long to maintain 
a degree of haughtiness and reserve which greatly aggravated his displeasure. After 
Herod had been fluctuating for a whole year between love and resentment, Mariamne 
one day brought matters to a crisis by her pointed refusal to receive his love, and by 
her upbraiding him with the murder of her grandfather and brother. Enraged beyond 
further endurance, Herod immediately ordered her confidential eunuch lobe put to the 
torture, that he might discover the cause of her altered conduct ; but the tortured 
wretch could only say that it probably arose from some communication which Sohe- 
mus had made to her. This hint sufficed; as he concluded that Sohemus must have 
been too intimate with her, or that he would not have revealed the ( secret with which 
he had been intrusted. Sohemus was immediately seized and put to death; Mari- 
amne herself was then accused by Herod of adultery before judges of his own selec- 
tion, by whom she was condemned, but with a conviction that their sentence of death 
would not be executed. Neither would it, probably, but for the intervention of Cypros 
the mother of Herod, and Salome his sister, who, fearing he might relent, suggested 
that by delay occasion for a popular commotion in her favor might be given. She was 
therefore led to immediate execution, and met her death with the firmness which be- 
came her race, although assailed on the way by the violent and indecent reproaches 
of her own mother Alexandra, who now began to be seriously alarmed for her own 
safety. She, however, did not long escape ; for when Herod fell sick the next year 
(B. C. 28), from the poignancy of his remorse and anguish at the loss of Mariamne, 
she laid a plot for seizing the government ; but it was disclosed to Herod by the offi- 
cers whose fidelity she endeavored to corrupt, and he instantly ordered her to be put 
to death. 

We must return to an earlier year, to notice that Octavius passed through Syria on 
his way to Egypt, and that Herod went to meet him at Ptolemais, where he enter- 
tained him and his army with the most profuse magnificence. Besides this he pre- 
sented the emperor with eight hundred talents, and furnished large supplies of bread, 
wine, and other provisions, for the march through the desert, where the army might 
have been much distressed for the want of such necessaries. He accompanied the 
army himself through the desert to Pelusium. On the return of Octavius the same 
way, after the death of Anthony and Cleopatra, and the reduction of Egypt to the 
condition of a Roman province, he was received and entertained with the same truly 
royal liberality and magnificence, by which he was so gratified that, in return, he 
presented Herod with ihe four thousand Gauls who had formed the body-guard of 
Cleopatra, and also restored to him the districts and towns of which the principality 
had been divested by Pompey and Anthony. 



HISTORY OF THE BIBLE. 485 

In B. C. 27, four years after the battle of Actium, Octavius received from the flat- 
tery of the srnate the name— or rather the title which became a name — of Augustus, 
and with it all the powers of the state. That he might not. however, seem to assume 
all the authority to himself, he divided the empire into two parts, the quiet and peace- 
able portions he assigned to the senate, to be governed by consular and praetorian of- 
ficers; these were called senatorial ; but the turbulent and insecure provinces which 
lay on the outskirts of the empire, he reserved for himself; these were called impe- 
rial, and were governed by presidents and procurators. This was one of the strokes 
of deep statesmanship which distinguish the history of Augustus Csesar, for under the 
appearance of leaving to the senate the most settled and easily governed provinces, 
he secured in his own hands the whole military power of the empire, which was ne- 
cessarily stationed in the comparatively unsettled imperial provinces to retain them in 
subjection — such as Egypt, Syria, Phoenicia, Silicia, and Cyprus, in the east, and 
Spain in the west. 

In the year B. C. 25, Herod found an opportunity of cutting off the last branch of 
the Asamonean race. His turbulent sister Salome, having fallen out with her second 
husband Costabarus, the governor of Idumea and Gaza, she took the liberty of send- 
ing him a bill of divorce, in conformity with the Roman customs, but contrary to the 
Mosaical law and usage, which confined that privilege to her husband (Deut. xxiv. 
1, 2, &c. ; Mar. v. 31 ; xix. 7) ; and she then returned to her brother, before whom she 
cunningly ascribed her conduct to the fact that Costabarus, in conjunction with some 
chiefs of the Asamonean party, had entered into a conspiracy against him. In proof 
of this, she stated that he kept in concealment the sons of Babas, whom Herod had, 
at the taking of Jerusalem, intrusted to him to be destroyed. The sons of Babas 
were found in the retreat indicated by Salome, and put to death ; and, taking all the 
rest for granted, the king ordered Costabarus and his alleged associates to be imme- 
diately executed. 

The Asamonean family being now extirpated, root and branch, and no person being 
in existence whose claims to the throne could be considered superior to his own, Herod 
ventured to manifest a greater disregard for the law of Moses, and more attachment 
to heathenish customs than he had previously deemed safe. He began by abolishing 
some of the ceremonies which the former required, and by introducing not a few of 
the latter. He then proceeded to build a magnificent theatre in the city, and a spa- 
cious amphitheatre in the suburbs, where he instituted public games, which were 
celebrated every" fifth year in honor of Augustus. In order to draw the larger con- 
course on these occasions, proclamation of the approaching games were made, not 
only in his oAvn dominions, but in neighboring- provinces and distant kingdoms. Glad- 
iators, wrestlers, and musicians, were invited from all parts of the world, and prizes 
of great value were proposed to the victors. These games, and more especially the 
combats between men and wild beasts, were highly displeasing to the Jews; who 
also viewed with a jealous eye the trophies with which the places of public enter- 
tainment were adorned, regarding them as coming within the interdiction of idola- 
trous images by the Mosaical law. In vain did Herod endeavor to overcome their dis- 
like. Connected with other causes of discontent, old and new, it increased daily, and 
at last grew to such a height that ten of the most zealous malecontents, including one 
blind man, formed a conspiracy, and assembled, with daggers concealed under their 
garments, for the purpose of assassinating Herod when he entered the theatre. They 
had brought their minds to a state of indifference to the result ; for they were per- 
suaded that if they failed, their death could not but render the tyrant more odious to 
the people, and thus equally work out the object they sought. Nor were they quite 
mistaken. Their design teas discovered ; and they were put to death with the most 
cruel tortures. But when the mob indicated their view of the matter — their hatred 
of himself, and sympathy with the intended assassins— by literally tearing the in- 
former in pieces, and throwing his flesh to the dogs, Herod was exasperated to the 
uttermost. By torture, he compelled some women to name the principal persons who 
were concerned in this transaction, all of whom were hurried off to instant death to- 
gether with their innocent families. This crowning act of savageness rendertd the 
tyrant so perfectly detestable to his subjects, that he began very seriously to contem- 
plate the possibility of a general revolt, and to take his measures accordingly. He 
built new fortresses and fortified towns throughout the land, and strengthened those 
that previously existed. In this he did more than the original inducement required : 



486 AN ILLUSTRATED 

for Herod was a man of taste, and had quite a passion for building and improvements, 
so that in the course of his long reign the country assumed a greatly improved appear* 
ance, through the number of fine towns and magnificent public works and buildings 
which he erected. In this respect there had been no king like him since Solomon ; 
and if he could have reigned in peace, if domestic troubles, opposition from his sub- 
jects, and the connexion Avith the Romans, had not called into active operation all the 
darker features of his character, it is easy to conceive that his reign might have been 
very happy and glorious. 

He rebuilt Samaria, or rather completed the rebuilding of it which Gabinius had 
begun. His attention seems to have been drawn to its excellent site, and strong 
military position; and, from the magnificent scale on which it was restored, we con- 
ceive that he contemplated the possibility of withdrawing his court to it, in the very 
likely contingency of being unable to maintain himself at Jerusalem. He gave the 
completed city the name of Sebaste — the name, in Greek, of his great patron Augus- 
tus. He also built Gaba in Galilee, and Heshbon in Perea ; besides many others 
which he called by the names of the different members of his own family — as, Anti- 
patris, from the name of his father Antipater; Cypron, near Jericho, after his mother 
Cypros (who was descended from an Arabian family, although born at Ascalon in 
Palestine) ; and Phasaelis, in the plains of Jericho, after his brother Phasael. In 
most of these cities he planted colonies of his foreign soldiers, to hold the country in 
subjection. 

To extend his fame, Herod even built numerous splendid edifices, and made large 
improvements in cities beyond the limits of his own dominion — such as gymnasiums 
atPtolemais, Tripolis, and Damascus; the city walls at Bibulus; porticoes, or covered 
walls, at Tyre, Beyrutus, and Antioch; bazars and theatres at Zidon and Damascus; 
an aqueduct at Laodicea on the sea ; and baths, reservoirs, and porticoes, at Ascalon. 
He also made groves in several cities; to others he made rich presents, or furnished 
endowments for the support of their games; and by such means his fame was widely 
spread in the Roman empire. 

At Jerusalem Herod built himself a splendid palace, on Mount Zion, the site of the 
original fortress of Jebus, and of the citadel which had so much annoyed the Jews 
during the Maccahean wars. It was in the Grecian style of architecture, and two 
large and sumptuous apartments in it Herod named Csesareum, in honor of the em- 
peror, and Agrippeum, after his favorite Agrippa. 

We receive a better idea of the largeness of Herod's views, however, by his build- 
ing the town and forming the harbor at what he named Csesarea. The site had 
formerly been marked by a castle called Strato's tower, on the coast between Dora 
and Joppa. Here he made the most convenient and safest port to be found on all the 
coast of Phoenicia and Palestine, by running out a vast semi-circular mole or break- 
water, of great depth and extent, into the sea, so as to form a spacious and secure 
harbor against the stormy winds from the south and west, leaving only an entrance 
into it from the north. This soon became a noted point of departure from, and 
entrance into, Palestine; and, as such, is often mentioned in the Acts of the Apostles. 
It also acquired a new importance as the seat of government after Judea became an 
imperial province ; Caisarea being then the usual residence of the procurator. 

In the year B. C. 22, the want of the usual rains in Syria and Palestine produced a 
severe famine, which was followed by a pestilence that carried off great multitudes 
of the people. Herod behaved nobly on this occasion. He exhausted his treasury 
and even the silver plate of his table in purchasing provisions from Egypt, and in 
buying wool for clothing, as most of the sheep of the country had been slaughtered 
in the dearth. This bounty was not confined to his own dominions, but extended to 
the neighboring Syrians. By this conduct so much of gratitude and kind feeling 
toward him was produced, as only the continued and growing tyranny of his subse- 
quent reign could obliterate. 

The next year Herod contracted a marriage with another Mariamne, the daughter 
of the priest Simon. To pave the way for this alliance, the king removed the exist- 
ing high-priest, Jesus the son of Phabet, and invested the father of Mariamne with 
that once high office. Herod next began to build a castle, which he called Herodium, 
on a small round hill, near the place where he repulsed the Parthians, under the 
cupbearer Pacorus, when they pursued him on his flight from Jerusalem. The situ- 
ation and the protection which the castle offered were so inviting, that numbers of 



HISTORY OF THE BIBLE. 



487 




488 AN ILLUSTRATED 

opulent people began to build themselves houses around, so that in a short time the 
spot was occupied by a fair city. 

About this time Herod might be deemed to have attained the summit of all his 
wishes. Strong in the favor of the emperor, he was feared, if not loved, by the 
people under his rule, and respected by the Roman governors and by the neighboring 
princes and kings. Of the favor and confidence of Augustus he received proofs 
which were of high value to him. As a reward for his services in clearing the 
country of robbers, the valuable districts of Trachonitis, Auraniiis, and Batanea, 
beyond Jordan, were added to his dominion; and, what was perhaps more for his 
personal influence and honor, he was soon after named the emperor's procurator in 
Syria, and orders were given to the governor of that great province to undertake 
nothing of importance without his knowledge and advice. Herod also procured from 
the emperor the dignity of a tetrarch for his only surviving brother, Pheroras ; for 
Herod himself had given him a territory in Perea beyond Jordan, with a revenue of 
one hundred talents, in order that he might live in a style suitable to his birth, with- 
out being dependant on the king's successor. As some acknowledgment for all these 
favors, Herod built a temple of white marble at Paneas (Banias, the sources of the 
Jordan), and dedicated it "to Augustus. But this act, and others of a similar chara- 
ter, were so highly offensive to the Jews, that, to pacify them, Herod was obliged to 
remit a portion of their tribute. 

It seems likely that the reflections made upon his conduct in building heathen 
temples first drew his attention to the condition of Jehovah's temple at Jerusalem, 
which in the lapse of time had gone much out of repair, and had sustained great 
damage during the civil wars. He was then led to form the bold design of pulling it 
down and rebuilding it entirely on a more magnificent scale. To this he was induced 
not only from the magnificence of his ideas, his love of building, and the desire of 
fame, but also to conciliate the good opinion of his discontented subjects, and create 
a new interest in the continuance of his life and welfare. 

Herod made his proposal in a general assembly of the people at Jerusalem, proba- 
bly at the passover, in the year B. C. 19, the eighteenth of his reign. The people 
were much startled by the offer. They recognised the grandeur of the undertaking, 
and the need and benefit of it ; but they were fearful that., after he had taken down 
the old building, he might be unable or unwilling to build the new. To meet this 
objection, Herod undertook not to demolish the old temple until all the materials 
required for the new one were collected on the spot; and on these terms his offer was 
accepted with as much satisfaction as the Jews were capable of deriving from any 
of his acts. Herod kept his word. A thousand carts were speedily at work in drawing 
stones and materials; ten thousand of the most skilful workmen were brought to- 
gether; and a thousand priests were so far instructed in masonry and carpentry as 
might enable them to expedite and superintend the work. After two years had been 
spent in these preparations, the old temple was pulled down, and the new one com- 
menced in the year B. C. 17. And with such vigor was the work carried on, that the 
sanctuary, or, in effect, the proper temple, was finished in a year and a half, and the 
rest of the temple, containing the outer buildings, colonnades, and porticoes, in eight 
years more, so as to be then fit for divine service, according to the king's intention, 
B. C. 7. But the expense of finishing and adorning the whole continued to be long 
after carried on from the sacred treasury, until the fatal government of Gessius Flo- 
ras, in the year A. D. 62. Hence, during the ministry of Christ (A. D. 28), the JeAvs 
said to him, " Forty and six years hath this temple been in building, and wilt thou 
erect it in three days?" (John ii. 20.) 

By the first Mariamne, Herod had two sons, Alexander and Aristobulus, whom he 
sent to be educated at Rome, where they remained three years, under the immediate 
inspection of Augustus, who had kindly lodged them in his own palace. Two years 
after the foundation of the temple, Herod went to Rome himself, to pay his respects 
to the emperor, and take back to Judea his sons, Avhose education was now complete. 
He was received with unusual friendliness by Augustus, and was entertained with 
much distinction during his stay. Soon after his return he married the elder of the 
brothers to Glaphyra, the daughter of Archelaus, king of Cappadocia, and the younger 
to Berenice, the daughter of his own notorious sister Salome. Now it happened that 
both the young men inherited a full share of the pride and hauteur of their mother 
Mariamne, and were disposed to look down upon all the connexions of their father. 



HISTORY OF THE BIBLE. 483 

That they ever entertained any designs against him is not probable, but it is very 
probable, from their conduct, that apart from their respect for him, they deemed their 
right to the crown irrefragable, derived from their mother rather than from him, and, 
in point of fact, much gi eater than his own. By corrupting her own daughter, who 
was married to one of the brothers, Salome made herself acquainted with their more 
private sentiments, and learned that their sympathies leaned all to the side of their 
murdered mother, and that in their own domestic circles they spoke with strong ab- 
horrence of the authors of her undeserved and untimely death, and lamented the va- 
rious acts of cruelty of which their, father had been guiliy. This was enough to de- 
termine Salome to accomplish their ruin, as she saw clearly that ii ever they possess- 
ed power, she was likely to suffer for the part she had taken in compassing the death 
of Maria nine. She was also envious of their popularity; for the very same feeling 
which inclined them to rest upon their connexion with the Asamonean dynasty, in- 
clined the Jews to regard them with peculiar interest and favor as the last relics of 
that illustrious house. Salome therefore took every occasion of prejudicing Herod 
against his sons, and of turning his paternal love and pride into jealousy and dislike. 
To this end indeed, little more was needed than to make known to him, with some 
exaggeration, the true state of their feelings. 

The first measure which Herod took to check the pride of the two brothers was, 
three years after his return (B. C. 13), to bring to court his eldest son Antipater, 
whom he had by his first wife Doris, while he was in a private siation, and whom 
he had divorced on his marriage with Alariamne. But this measure, intended to 
teach them wholesome caution, only operated in provoking Alexander and Aristobu- 
lus to greater discontent and more intemperate language than before. In fact, they 
had almost insensibly become the heads of the Asamonean party, still very powerful 
in the country, and were urged on by the necessities of that position, and by the con- 
viction that the popular feeling was entirely on their side. As to Antipater, he had 
all the ambition of his father with all the artfujness of his aunt. Openly, he seemed 
to advocate the cause of the brothers, and to extenuate their indiscretions, while he 
took care to surround the king with persons who reported to him all their sayings 
with the most invidious aggravations. By this means the affection with which Herod 
had regarded the brothers, not only for their own noble qualities, but l'or their mother's 
sake, was alienated from them, and fixed upon Antipater. Him, the father at length 
recommended to Augustus as his successor, and obtained from him authority to leave 
the crown to him in the first instance, and afterward to the sons of Mariamne, 
B. C. 11. 

The curious reader will find in Josephus a full account of all the various plots 
which were laid by Antipater, assisted by his aunt Salome and his uncle Pheroras, 
to bring about the destruction of the young princes. This they at last effected by a 
false charge that they designed to poison their father. On this, he brought them to 
trial before a council held at Beyrutus, at which the Boman governors Saturnius and 
Volumnius presided, and where Herod pleaded in person against his sons with such 
vehemence that he, with some difficulty, procured their condemnation, although 
nothing could be clearly proved against them but an intention to withdraw to some 
foreign country, where they might live in peace. The time and the mode of putting 
the sentence into execution were left to the king's own discretion. Tins was not until 
he came to Sebaste, where, in a fit of rage, produced in the same manner, and through 
the same agencies as his previous treatment of these unfortunate young men, he 
ordered them to be strangled, B. C. 6. In these two unfortunate brothers the noble 
family of the Asamoneans may be said to have become utterly extinct. 

It was somewhat before this time that Herod, being greatly in want of money, be- 
thought himself of opening the tomb of David, having probably heard the story of 
the treasure which the first Hyrcanus was reported to have found there. As might 
be expected, he discovered nothing but the royal ornaments with which the king had 
been buried. 

In the spring of the year B. C. 5 the birth of the great harbinger, John the Baptist, 
announced the approach of One greater ihan he, whose sandal-thong he, thereafter, 
declared himself unworthy to loose. 

At and for some time before the date to which we are now arrived, the relations of 
Herod with Rome had become more unpleasant than at any former period. Not long 
before he put Alexander and Aristobulus to death, Herod had a quarrel with Obadas 



490 AN ILLUSTRATED 

king of Arabia, which led him to march some troops into that country, and to tne 
defeat of the banded robbers, against whom chiefly he acted, and of a party of Arabs 
who came to their relief. This affair was reported to Augustus in such a manner as 
raised his wrath against Herod ; and attending only to the fact that Herod had march- 
ed a military force into Arabia, which Herod's friends could not deny, he, without 
inquiring inio the provocation and circumstances, wrote to Herod a very severe letter, 
the substance of which was, that he had hitherto treated him as a friend, but should 
henceforth treat him as a subject. Herod sent an embassy to clear himself; but 
Augustus repeatedly refused to listen to them;. and so the king was obliged for a 
time to submit to all the injurious treatment which the emperor thought proper to 
inflict. The chief of these was the degrading his kingdom to a Roman province. 
For soon after, Josephus incidentally mentions, that " the whole nation took an oath 
of fidelity to Csesar and to the king jointly, except six thousand of the Pharisees, who, 
through their hostility to the regal government, refused to take it, and were fined for 
their refusal by the king ; but the wife of his brother Pheroras paid the fine for them." 
As this was shortly before the death of Pheroras himself, it coincides with the time 
of this decree for the enrolment of which St. Luke (ii. 1) makes mention; and we 
may therefore certainly infer that the oath was administered at the same time, ac- 
cording to the usage of the Roman census, in which a return of persons' ages and 
properties was required to be made upon oath, under penalty of the confiscation of 
the goods of the delinquents. And the reason for registering ages was, that among 
the Syrians, males from fourteen years of age and females from twelve, until their 
sixty-fifth year, were subject to a capitation or poll-tax, by the Roman law. This 
tax was two drachma a head, or half a slater, equal to thirty cents of our money.* 

Cyrenius, a Roman senator and procurator, or collector of the emperor's revenue, 
was employed to make the enrolment. This person, whom Tacitus calls Quirinus, 
and describes as " an active soldier and rigid commissioner,"! was well qualified for 
an employment so odious to Herod and to his subjects, and probably came to execute 
the decree with an armed force. By the wary policy of the Romans, to prevent in- 
surrection as well as to expedite business, all were required to repair to their own 
cities. Even in Italy the consular edict commanded the Latin citizens not to be 
enrolled at Rome, but all in their own cities. And this precaution was of course 
more necessary in such turbulent provinces as Judea and Galilee.t 

The decree was peremptory, and admitted of no delay : therefore, in the autumn 
of the year 5 of ihe popular era Before Christ,^ a carpenter of Nazareth in Gali- 
lee, by name Joseph, journeyed with his wife Mary, although she was then large with 
child, to Bethlehem in Judea, that being their paternal city, as they were both "of 
the race and lineage of David." They were not among the first comers, and the 
place was so thronged that they could not find room even in the lodging-rooms of 
the caravanserai of Bethlehem, but were obliged to seek shelter in the stables of the 
same. Here the woman was taken in labor, and gave birth to a male child. That 
child, thus humbly born, was the long-promised " Desire of Nations," the " Saviour 
of the World"— JESUS CHRIST. Nor did he come sooner than he was expected. 
The Jews expected anxiously, and from day to day, the Great Deliverer of whom 
their prophets had spoken; and the precise fore-calculations of the prophet Daniel 
had given them to know that the time of his coming was near. This indeed partly ex- 

* See the case of Christ, and Peter afterward, where "a stater," the amount for both, was procured by 
miracle. Matt. xvii. 24-27. 

t Impiger militia et acribus ministeriis. 

tFor this clear view of the somewhat perplexed subject of the Census alluded to by St. Luke, we are in-' 
debted to Dr. Hales, from whose excellent "Analysis of Chronology" we have, indeed, obtained much and 
various aid in the present history. 

$ That the birth of Christ is thus given to the autumn of the year five before Christ, is an apparent anom- 
aly, which may require a few words of explanation. The Era of the Birth of Christ was not in use until 
A. D. 532 in the time of Justinian, when it was introduced by Dionysius Exiguus, a Scythian by birth, and 
a Roman abbot ; and which only began to prevail in the West about the time of Charles Martel and Pope 
Gregory II., A. D. 730. It has long been agreed by all chronologers that Dionysius made a mistake in pla- 
cing the birth of Christ some years too late : but the amount of the difference has been variously estimated, 
at two, three, four, five, or even eight years. The most general conclusion is that which is adopted in our 
Bibles, and which places the birth of Christ four years before the common era, or more probably a few 
months more, according to the conclusion of Hales, which we have deemed it proper to adopt. The grounds 
of this conclusion are largely and ably stated in the " Analysis," vol. i., p. 83-93. As to the day — it appears 
that the 25th of December was not fixed upon till the time of Constantine, in the fourth century, although 
there was an early tradition in its favor. It is probable that it really took place about or at the Feast of 
Tabernacles (say the autumnal equinox) of B. C. 5, or at the Passover (say the vernal equinox) of B. C. 4. 
The former is the opinion of Hales and others, and the latter of Archbishop Usher and our Bibles. 



HISTORY OF THE BIBLE. 491 

plains the uneasy relations between Herod and his subjects; and the distaste of the 
latter to the kingship which he had taken. For they Avanted no king, until their 
king Messiah should come to take the throne of his father David, and lead them forth, 
conquering and to conquer, breaking the nations in pieces as an iron rod breaks the 
vessels of the potter, and bringing all the Gentiles to their feet. Full of these mag- 
nificent ideas of their king Messiah, they failed to recognise the promised Deliverer, 
in One who came to deliver them, uot from the Romans — but from their sins; whoso 
kingdom was not to be of this world— and whose reign, not over lands and territories, 
but in the hearts of men. 

Nor was he expected only by the Jews. He was the " Desire of Nations" There 
were strong pulsations of the universal heart, in expectation of some great change, 
of the advent of some distinguished personage who should bring in a new order of 
things, of some kind or other, and who should work such deeds and establish such 
dominion as never before existed. It was even expected that this great personage 
should issue from Judea ; an expectation which was probably derived from the more 
distinct anticipations of the Jews, if not partly from a remote glimpse at the mean- 
ing of those prophecies which referred to Messiah, and which many educated per- 
sons must have read in the Greek translation of the Hebrew Scriptures. But the 
expectations which the nations entertained were, like those of the Jews, connected 
wiih dreams of a universal temporal empire, which the expected Messiah was to es- 
tablish. As, however, they had not the strong national interest in the expectation of 
a conquering king, they clung with less tenacity than .the Jews to this uotion of his 
functions, although, blinded by it, they were for a while as unable as the Hebrews to 
recognise the Anointed of God in the infant of Bethlehem. 

The prevalence and character of this expectation account for the watchfulness of 
Herod, and for the horrible promptitude with which he ordered the massacre of all 
the infants of Bethlehem as soon as the inquiries of the Parthian magi gave him 
cause to suspect that the King of the Jews had been born there. 

The census, which was begun by Cyrenius, was not completed to the extent 
originally contemplated, for Herod found means to disabuse Augustus of the impres- 
sion under which he had acted, and was restored to the imperial favor and confidence. 
To make him some amends the emperor was disposed to have consigned to him the 
forfeited kingdom of the Nabatbaeans ; but the painful disagreements and atrocities 
in the family of Herod were about the same time brought so conspicuously under his 
notice, that, with his usual sagacity, he doubted the wisdom of committing the con- 
quest and government of a new kingdom to an old man who had proved himself in- 
capable of ruling his own house. 

We have before incidentally mentioned the part which was taken by the wife of 
Pheroras, in paying the fines of the Pharisees, who refused to take the oath required 
of all the people. In consequence of this, many of that powerful body began to 
whisper that God would give the kingdom to Pheroras; on which account Herod 
caused several Pharisees and some members of his own family to be executed. Fur- 
ther, regarding the wife of Pheroras as the cause of all this trouble, he very peremp- 
torily required him to divorce her. His brother replied that nothing but death should 
separate him from his wife, and retired in disgust to Perea, in his own territory be- 
yond Jordan. Thus was quite destroyed the good understanding which had for so 
many years subsisted between the two brothers. Blinded by resentment, Pheroras 
readily came into the plans of Antipater : and between them it was settled that 
Herod should be taken off by poison ; that Antipater should sit on his throne ; and 
that meanwhile he should contrive to be sent to Rome, to preclude any suspicion of 
his part in the transaction. This plot would probably have succeeded but for the 
death of Pheroras himself, which led to the discovery of the whole, and even made 
known to Herod the part which Antipater had taken in compassing the death of the 
two sons of the first Mariamne. It appeared also that the second Mariamne was a 
party in this conspiracy, in consequence of which she was divorced, the name of her. 
son Avas struck out of "the king's will, and her father, the high-priest Simon, was des 
posed from his office, which was given to Matthias the son of Theophilus. On these 
disclosures, Heiod managed to tret Antipater back from Rome, without allowing him to 
become acquainted with what had transpired. On his arrival he was formally accused 
before Quintilius Varus, the prefect of Syria, who was then at Jerusalem,' and was 
imprisoned until the affair should have been submitted to the jud^merit of August ux 



492 AN ILLUSTRATED 

Meanwhile Herod, then in the sixty-ninth year of his age, fell ill of that grievous 
disease of which he died, and which, by some singular dispensation of Providence., 
appears to have been the peculiar lot of tyrannous and proud sovereigns, and which 
rendered him wretched in himself and a terror to all around him. A report got into 
circulation that his disease afforded no chance of his recovery, in consequence of which 
a dangerous tumult was excited by two celebrated doctors, named Judas and Matthias, 
who instigated their disciples to pull down and destroy a golden eagle of large size 
and exquisite workmanship, which had been placed over one of the gates of the tem- 
ple. Scarcely had this rash act been completed, when the royal guards appeared and 
seized the two leaders and forty of their most zealous disciples. Some of them were 
burnt, and others executed in various -ways by Herod's order. Being suspected of 
having privately encouraged the tumult, Matthias was deprived of his high-priest- 
hood, and the office given to Joazar, the brother of his wife. 

In the meantime the disease of Herod became more loathsome and intolerable. It 
appears to have been an erosion of the bowels and other viscera by worms, which 
occasioned violent spasms and the most exquisite tortures, until he at length became 
a mass of putrefaction. Experiencing no benefit from the warm baths of Calirrhoe 
beyond Jordan, he gave up all hopes of recovery, and after having distributed presents 
among his attendants and soldiers, he returned to Jericho. His sufferings were not 
likely to humanize his naturally savage disposition. He was convinced, by the recent 
outbreak, that his death would occasion no sorrow in Israel, and therefore, to oblige 
the nation to mourn at his death, he sent for the heads of the most eminent families 
in Judea, and confined them in prison, leaving orders with his sister Salome and her 
husband Alexas to put them all to death as soon as he should have breathed his last. 
This sanguinary design was, however, not executed by them- 

At length Herod received full powers from Rome to proceed against his son An- 
tipater. At this intelligence, the dying tyrant appeared to revive; but he soon after 
attempted suicide, and although prevented, the wailing cries, usual in such cases, 
were raised throughout the palace for him, as if he were actually dead. When An- 
tipater, in his confinement heard these well-known lamentations, he attempted by 
large bribes to induce his guard to permit his escape; but he was so universally 
hated for procuring the death of the sons of Mariamne, that the guard made his offers 
known, and Herod ordered his immediate execution. On the fifth day after, Herod 
himself died, shortly before the Passover, in the seventieth year of his age, and the 
thirty-seventh from his appointment to the throne. Before his death was announced, 
Salome, as if by his order, liberated the nobles confined in the hippodrome, whose 
death she had been charged to execute, but dared not, had she been so inclined. His 
corpse, under the escort of his life-guard, composed of Thracians, Germans, and Gauls, 
was carried with great pomp to Herodium, and there buried. 

Herod had ten wives, two of whom bore him no children, and whose names history 
has not preserved. As it is of some importance to understand clearly the combina- 
tions of relationship among his descendants by these different wives, the details in the 
note below will not be unacceptable to the reader.* 

' The wives of Herod " the Great" were :— 

I. Doris, the mother of Antipater. 

II. Mariamne, the daughter of Alexandra. She had — 

1. Alexander, who married Glaphyra, the daughter of the king of Cappadocia, by whom he had — Tigiane», 
king of Armenia, and Alexander, who married a daughter of Antiochus king of Comagene. 

2. Aristo'oulus, who married Berenice the daughter of Salome, the sister of Herod, by whom he had — 
Herod, king of Chalcis, who married, first, Mariamne, the daughter of Olympias (sister of Archelaus the 
ethnarch) ; and afterward his niece Berenice, by whom he had Aristobulus, Berenicicus, and Hyrcanus. 
The eldest of these, Aristobulus, married Salome (she whose dancing cost John the Baptist his head), 
then the widow of the tetrarch Philip, by whom he had Agrippa, Herod, and Aristobulus. Agrippa I., king 
of the Jews, who married Cypros the daughter of (Mariamne's daughter) Salampso, by whom he had Dru- 
sius ; Agrippa II., who was at first king of Chalcis, and afterward tetrarch of Trachonitis ; Berenice, whose 
second husband was her uncle Herod, king of Chalcis ; Mariamne, married first to Archelaus son of Chel- 
cias, and afterward to Demetrius, alabarch of the Jews at Alexandria, by whom she had Berenice and 
Agrippa ; Drusilla, who was first married to Aziz, king of Emesa, and afterward to Felix the Roman pro- 
curator of Judea, by whom she had a son named Agrippa, who, with his wife, perished in the flames of 
Vesuvius. The third son of Aristobulus the son of M-ariamne, was Aristobulus, who married Jotape, 
daughter to the king of Emesa : and there were two daughters. Herodias, who married, first, Herod (caljed 
Philip in the Gospels), son of Herod the Great by the second Mariamne, by whom she had Salome (the. 
dancer), and afterward to his half-brother Herod Antipas, the tetrarch of Galilee, — both her uncles. Mari- 
amne, who married her uncle Antipater. 

3. The third son of Mariamne was Herod, who died young while at his studies in Rom . 
Mariamne had also two daughters : — 

4. Saiampso, who married her cousin Phasael, after having been promised To Pheroras. 



HISTORY OF THE BIBLE. 493 

Herod was succeeded in the kingdom of Judea by his son Archelaus, whose evil 
conduct so displeased the Romans, that they reduced Judea to the form of a Roman 
province, ruling it by procurators or governors, sent and recalled at their pleasure; 
the power of life and death was taken out of the hands of the Jews, and vested in 
Roman governor ; and the taxes being gathered by the publicans, were paid more 
directly- to the emperor. 

As there are several Herods mentioned in the New Testament, it may not be amiss 
here to distinguish them, according to the best authority which can be obtained. 
1. Herod the king of Judea (already noticed), who died while Christ was an infant. 
(See Matt. ii. 19.) 2. His son, Herod Antipas, the tetrarch* of Galilee, who took away his 
brother Philip's wife, and beheaded John the Baptist. (See Matt. xiv. 3-10,) 3. That 
Herod who put the Apostle James to death, and was afterward smitten by the angel of 
the Lord with a strange and sudden death. (See Acts xii. 2, and ver. 20-23.) Histo- 
rians consider him the grandson of the first Herod, and the father of King Agrippa, 
before whom Paul made his defence. The almighty Disposer of all events, at whose 
nod empires rise and fall, and nations flourish or decay, marks with undeviating at- 
tention, and a retributive hand, not only the sins ol a people, but the turpitude of 
those who profess to govern. 



CHAPTER XXVII. 

Having, in the preceding pages, given an accurate account of every material occur- 
rence related in the sacred Scriptures, from the creation of the world to the death 
the prophet Nehemiah, and thence to the rebuilding of the temple of Jerusalem 
by Herod, Ave shall conclude the Old Testament History by devoting a few pages 
here to the prophecies concerning Christ and the Christian Religion. 

The coming of a Saviour, which was the hope of Israel and the expectation of the 
Jews in every age, is frequently foretold throughout the Old Testament scriptures. 
They represent it as announced by the voice of God to the first human pair, and as 
forming, from the first to the last, the theme of all the prophets. And, however im- 
perfect a summary view of such numerous prophecies must necessarily be, a few re- 
marks respecting them shall be prefixed to the more direct and immediate proofs of 
the inspiration of scripture, derived from existing facts, in order that the reader may 
be rather induced to search the scriptures to see how clearly they, testify of Jesus, 
than contented to rest satisfied with the mere opening of the subject. 

A few of the leading features of the prophecies concerning Christ, and their fulfil- 
ment, shall be traced as they mark the time of his appearance, the place of his birth, 
and the family out of which he was to arise, his life and character, his sufferings and 
his death, the nature of his doctrine, and the extent of his kingdom. 

5. Cypros, who married Antipater, the son of Salome, sister of Herod the Great. 

III. Herod's third wife was Pallas, by whom he had a son, Phasael. 

IV. Phaedra, who had a daughter called Roxana, married to a son of Pheroras. 

V. Mariamne, daughter of the high-priest Simon. Herod had by her — Herod-Philip, the first husband of 
Herodias, by whom he had Salome (the dancing lady), whose first husband was Philip, and her second 
Aristobulus, the son of Herod king of Chalcis. 

VI. Malthace, a Samaritan woman, who was mother to Archelaus the ethnarch of Judea, and Herod An- 
tipas, the tetrarch of Galilee, who married first a daughter of the Arabian king Aretas, whom he put away, 
and took Herodias, the wife of his brother Herod-Philip, who was still living. Malthace had also a daughter, 
Olympias, who married Joseph, a nephew to Herod the Great. 

VII. Cleopatra, who was the mother of Herod and Philip, tetrarch of Trachonitis, which last married the 
noted Salome, daughter of Herod-Philip and Herodias. 

VIII. Elphis had a daughter called Salome, married to a son of Pheroras. 

■" The title and office of tetrarch had its origin from the Gauls, who having made an incursion into Asia 
Minor, succeeded in taking from the king of B>thynia that part of it which from them took the name of Ga- 
Utia. The Gauls who made this invasion consisted of three tribes ; and each tribe was divided into four 
parts, or tetrarchates, each of which obeyed its own tetrarch. The tetrarch was of course subordinate 
to the king. The appellation of tetrarch, which was thus originally applied to the chief magistrate 
of the fourth part of a tribe, subject to the authority of the kin?, was afterward extended in its application, 
and given to any governors, subject to some king or emperor, without regard to the proportion of the people 
or tribe which they governed. Thus Herod Antipas and Philip were denominated tetrarchs, although they 
did not rule as much as the fourth part of the whole territory. Although these rulers were dependant upon 
the Roman emperor, they nevertheless governed the people within their jurisdiction according to their own 
choice and authority. They were, however, inferior in point of rank to the ethnarchs, who, although they 
did not publicly assume the name of king, were addressed with that title by their subjects, as was the 
.^ase, for instance, with respect to Archelaus. (Matt. ii. 22 ; Jos. Antiq. xvh. 11, A.) 



494 AN ILLUSTRATED 

The time of the Messiah's appearance in the world, as predicted in the Old Tes- 
tament, is defined by a number of concurring circumstances that fix it to the very date 
of the advent of Christ. The sceptre was not to depart from Judah, nor a lawgiver 
to cease from among his descendants, till Shiloh should come. (Gen. xlix. 10.) The de- 
sire of all nations, the messenger of the covenant, the Lord whom they sought, was 
to come to the second temple, and to impart to it, from his presence, a greater glory 
than that of the former. (Hag. ii. 7-9 ; Mai. iii. 1.) A messenger was to appear belbre 
Kim, the voice of one crying in the wilderness, to prepare his way. (Isa. xl. 3; Mai. 
iii. 1 : iv. 5.) A specified period, — marked, according to similar computations in the 
Jewish scriptures, by weeks of years, each day for a year, — was set, from the going 
forth of the command to restore and to build Jerusalem, after the Babylonish captivity, 
unto Messiah the prince. (Dan. ix. 25.) A period somewhat longer was determined 
upon the people and upon the holy city. (Isa. ix. 24.) After the Messiah was to be cut 
off, the people of the prince that should come were to destroy the city and the sanc- 
tuary ; desolations, even to the consummation, were determined, and the sacrifice and 
oblation were to cease. (Dan. ix. 26, 27.) A king did reign over the Jews in their own 
land, though the ten tribes had long ceased to be a kingdom; their national council, 
the members of which, as Jews, were lineally descended from Judah, exercised its 
authority and power — the temple was standing — the oblation and sacrifice, according 
to the law of Moses, were there duly and daily offered up— and the lime prescribed 
for the coming of the Messiah had drawn to its close — at the commencement of the 
Christian era. Before the public ministry of Jesus, a messenger appeared to prepare 
his way ; and Josephus, in the history of that time, speaks of the blameless life and 
cruel death of " John that was called the Baptist," and describes his preaching and 
baptism. (Josephus's Antiquities, b. 18, c. 5, sec. 2.) But every mark that denoted the 
fulness of the time, and of its signs, when the Messiah was to appear, was erased soon 
after the death of Christ, and being fixed to that single period, those marks could no 
more be restored again than time past could return. The time determined on the 
people and on the holy city, seventy weeks or four hundred and ninety years, passed 
away. The tribe of Judah were no longer united under a king. Banished from their 
own land, and subjected to every oppression, there was no more a lawgiver of the 
tribe of Judah, though Judah was he whom his brethren were to serve. Of the tem- 
ple one stone was not left upon another. The sacrifice and oblation, which none but 
priests could offer, altogether ceased when the genealogies of the tribe of Levi were 
lost, and when the Jews had no temple, nor country, nor priest, nor altar. Ere Jeru- 
salem was destroyed, or desolation had passed over "the land of Judea, the expectation 
was universal among the Jews that their Messiah was then to appear ; and heathen 
as well as Jewish historians testify of the belief then prevalent over the whole East 
that the ancient prophecies bore a direct and express reference to that period. And 
the question might now go to the heart of a Jew, however loth to abandon the long- 
cherished hope of his race, how can these prophecies be true, if the Messiah be not 
come? or where, from the first words of Moses to the last of Malachi, can there be 
found such marks of the time when Shiloh was to come, or Messiah the prince to be 
cut off, as pertained to the period when their forefathers crucified Jesus — a period 
which closed over the glory of Judah, and which, in the continued unbelief of the 
Jews, has not heretofore left, for nearly eighteen centuries, a bright page in their his- 
tory beyond it ? 

Though the countrymen of Christ when he came would not receive him, yet it was 
of the Jews that Jesus was to come ; and the human lineage of the Messiah is as 
clearly marked in the prophecies as the time of his appearance. The divinity of the 
person of the Messiah, and his taking upon himself the likeness of sinful flesh, is 
declared in the Old Testament as well as in the new. He whose name was to be 
called the wonderful, the counsellor, the mighty God, was to become a child that was 
to be born, a son that was to be given. (Isa. ix. 6.) It was the seed of the woman 
that was to bruise the serpent's head. (Gen. iii. 15.) The line of his descent accord- 
ing to the flesh, and the place of his birth, were expressly foretold. It was in the seed 
of Abraham that all the nations of the earth were to be blessed. (Gen. xxii. IS.) It 
was from the midst of the Israelites, of their brethren, that a prophet like unto Mo- 
ses was to arise. (Deut. xviii. 15.) And he was to be not only of the tribe of Judah, 
(Gen. xlix. 8, &c), but also of the house or family of David. From the root of Jesse 
a branch Avas to grow up, on which the spirit of the Lord was to rest, and to which 



HISTORY OF THE BIBLE. 495 

the Gentiles would seek. (Isa. xi. 1-10.) It was unto David that a righteous branch 
was to arise, a king, whose name was to be called the Lord our righteousness. (Jer. 
xxiii. 5, 6.) And it was in Bethlehem Ephratah, in the land of Judah, little as it was 
among the thousands of Israel, that he was to come, whose goings forth had been of 
old, from everlasting. (Micah, v. 2.) And Jesus is he alone of the seed of the woman, 
of the descendants of Abraham, of the tribe of Judah, of the house of David, in 
whom all the families of the earth can be blessed; to whom the Gentiles seek, and 
who, ere the family genealogies of the Jews were lost, was shown by them to be born 
of the lineage of David, and in the town of Bethlehem. 

The history of the life of Christ by the four evangelists is simply a record of what 
he said and did, and his character is illustrated by his words and actions alone. Chris- 
tians have often tried to delineate it ; and if in the attempt their thoughts have har- 
monized with the divine records, their hearts may well have then felt as it were the 
impression of that divine image after which man was at first created. Even some 
who never sought to be the champions of the Christian faith, have been struck with 
irresistible admiration of the life of its author. Rousseau acknowledges that it would 
have been nothing less than a miracle that such a character, if not real, could ever 
have been thought of by fishermen of Galilee. And Lord Byron not only called Christ 
diviner than Socrates, but he he has no less truly than nobly said, that " if ever God 
was man, or man God, he was both." But the divine character is such that none but 
a divine hand could draw ; and seeking. in the prophecies what the Messiah was to 
be, we read what Jesus was while he dwelt among men. 

" Thou art fairer than the children of men ; grace is poured into thy lips, therefore 
God hath blessed thee forever. The sceptre of thy kingdom is a right sceptre — thou 
lovest righteousness and hatest iniquity. (Psalm xfv. 2, 6, 7.) The spirit of the Lord 
shall rest upon him, the spirit of knowledge and of the fear of the Lord. He shall 
not judge after the sight of his eyes, neither reprove after the hearing of his ears. 
But with righteousness shall he judge the poor, and reprove with equity for the meek 
of the earth. And righteousness shall be the girdle of his loins, and faithfulness the 
girdle of his reins. (Isa. xi. 2-5.) He shall feed his flock like a shepherd, he shall 
gather the lambs with his arm, and carry them in his bosom. (Isa. xl. 11.) He shall 
not cry, nor lift up, nor cause his voice to be heard in the streets. A bruised reed shall 
he not break, and the smoking flax shall he not quench. (Isa. xlii. 2, 3.) Thy king 
cometh unto thee : he is just, and having salvation, lowly, and riding upon an ass. 
(Zech. ix. 9.) He hath done no violence, neither was there any deceit in his lips. (Isa. 
liii. 9.) He was oppressed and afflicted, yet he opened not his mouth ; he was brought 
as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened 
not his mouth. (Isa. liii. 7.) I gave my back to the smiters, and my cheek to them 
that plucked off the hair ; I hid not my face from shame and spitting. (Isa. 1. 6.) He 
shall not fail nor be discouraged, till he have set judgment in the earth. (Isa. xlii. 4.) 
I have set my face as a flint, and I know that I shall not be ashamed. 'Isa. 1. 7.) He 
shall deliver the needy when he crieth, the poor also, and him that hath no helper. 
He shall redeem their soul from deceit and violence, and precious shall their blood be 
in his sight. Men shall be blessed in him — all nations shall call him blessed." Psalm 
lxxii. 12, 14,17. 

The death of Christ was as unparalleled as his life, and the prophecies are as mi- 
nutely descriptive of his sufferings as of his virtues. His growing up as a tender 
plant (Isa. liii. 2) ; his riding in humble triumph into Jerusalem; his being betrayed 
for thirty pieces of silver (Zech. xi. 12), and scourged, and buffeted, and spit upon ; the 
piercing of his hands and of his feet, and yet every bone of him remaining unbroken ; 
the last offered draught of vinegar and gall ; the parting of his raiment, and casting 
lots upon his vesture (Psalm xxii. 69) ; the manner of his death and of his burial (Isa. 
liii. 9), and his rising again without seeing corruption (Psalm xvi. 10), were all as 
minutely predicted as literally fulfilled. The last three verses of the fifty-second and 
the whole of the fifty-third chapter of Isaiah, — written above seven hundred years 
before the Christian era, and forming, word for word, a part of the Jewish as well as 
of the Christian scriptures, — prophetically describe, like a very history of the facts, 
the sufferings and the death of Christ; his rejection by the Jews; his humility, his 
meekness, his affliction, and his agony; how his words were disbelieved; how his 
state was lowly; how his sorrow was severe; how his visage and his form were 
marred more than the sons of men ; and how he opened not his mouth but to make 



496 AN ILLUSTRATED 

intercession for the transgressors. In direct opposition to every dispensation of Prov- 
idence which is registered in the records of ihe Jews, this prophecy represents spot- 
less innocence suffering by the appointment of Heaven — death as the issue of perfect 
obedience — God's righteous servant as forsaken by him — and one who was perfectly 
immaculate bearing the chastisement of many guilty, sprinkling many nations from 
their iniquity by virtue of his sacrifice, justifying many by his knowledge, and dividing 
a portion with the great, and the spoil with the strong, because he had poured out his 
soul unto death. 

The prophecies concerning the humiliation, the sufferings, and the cutting cfT of 
ihe Messiah, need only to be read from the Jewish scriptures, to show that the very 
unbelief of the Jews is an evidence against them, and the very scandal of the cross 
a strong testimony to Jesus. For thus it is written, and thus it behooved Christ to suf- 
fer, according to the scriptures. And those things which God before had showed by 
the mouth of all his prophets that Christ should suffer, he hath so fulfilled. 

That the Jews still retain these prophecies, and are the means of preserving them 
and communicating them throughout the world, while they bear so strongly against 
themselves, and testify so clearly of a Saviour that was first to suffer and then to be 
exalted, are facts which give a confirmation to the truth of Christianity, than which 
it is difficult to conceive any stronger. The prophecies that testify of the sufferings 
of the Messiah need no forced interpretation, but apply, in a plain and literal manner, 
to the history of the sufferings and of the death of Christ. In the testimony of the 
Jews to the existence of these prophecies, long prior to the Christian era; in their re- 
maining unaltered to this hour; in the accounts given by the evangelists of the life 
and death of Christ; in the testimony of heathen authors, and in the arguments of 
the first opposers of Christianity, from the mean condition of its author and the man- 
ner of his death, — we have now more ample evidence of the fulfilment of all these 
prophecies than could have been conceived possible at so great a distance of time. 

But if there be any truth, the perception and acknowledgment of which should lead 
to a sense of its importance, or a feeling of its power, it is surely that of the cutting 
oft' of the Messiah, as making reconciliation for iniquity, or the death of Christ as a 
sacrifice for the sins of men. It is not merely the knowledge of his righteous life, 
and of his ignominious death, in confirmation of the word of prophecy, but an inte- 
rest also in them that every sinner needs. There exists not the man, except he be 
alike ignorant of the spirit within him and of the father of spirits, who could think 
of standing for himself, to answer for his sins, in the immediate presence of an all- 
holy God, and to abide the scrutiny of omniscience, and the awards of strict unmiti- 
gated justice enforced by almighty power. Nor could man of himself, in whom sin 
has once dwelt, be ever meet, whatever his thoughts of immortality might be, for 
participating in the holiness or partaking of the happiness of Heaven. And who is 
there that, even in the search after divine truth, can pass by Calvary, or cast but a 
glance toward it, and there behold in the sufferings of Christ a clear prophetic mark 
of his messiahship, without pondering deeply on the guiltiness of sin, which nothing 
less than the voluntary death of the Son of God could expiate, and on that infinite 
goodness and love which found and gave the ransom, whereby, though guilt could not 
be unpunished, the guilty might be saved. And if he reflect upon the manner in 
which this vision and prophecy were sealed up, who that has a heart within him, or 
that can be drawn with those cords of love which are the bands of a man, can refrain 
from feeling the personal application to himself of the words of Jesus — "I, if I be 
lifted up from the earth, will draw all men unto me ?'- 

But the prophecies further present us with the character of the Gospel as well as 
of its author, and with a description of the extent of his kingdom as well as of his 
sufferings. That he was to make a full and clear revelation of the will of God, and 
establish a new and perfect religion, was frequently and explicitly foretold. (Deut. 
xviii. 18, 19. Isa. ix. 6, 7 ; xlii. 6; xi. 1-5 ; lv. 3, 4. Jer. xxxi. 31-34. Ezek. xxxiv. 
23, 24.) The words of God were to be put into his mouth, and whoever would not 
hearken unto him, God would require it of them. He was to be given for a covenant 
of the people, for a light of the Gentiles, to open the blind eyes. His law was to be 
put in the inward parts, or to be written not in tables of stone, but in the heart. And 
the religion of Jesus is pure, spiritual, perfect, and adapted alike to all. It is a reve- 
lation of the whole counsel of God ; it is a law which has to be written on the heart ; 
a kingdom which is established within. The doctrine of the gospel is altogether a 



HISTORY OF THE BIBLE. 497 

doctrine according to godliness. This its enemies will not deny, for it is the cause 
why they hate it. Its very excellence and perfection is a stumbling-block to them. 
There is not a sin which it does not reprobate, nor a virtue which it does not inculcate. 
And too pure and perfect it would indeed be for man, were not reconciliation madefoi 
iniquity, and redemption to be found from its bondage. 

But the complete revelation of the will of God, which of itself would have pointed 
out a highway of holiness that men could never have reached, was to be accompanied 
with a revelation also of the grace and mercy of God, which might well suffice to 
show that the light was indeed light from Heaven. And while Jesus gave new com- 
mandments unto men, he announced tidings of great joy, which it never entered into 
the heart of man to conceive. In fulfilment of the prophetic character and office of 
the Messiah, he published salvation. Never was any anointed like Christ to preach 
good tidings to the meek ; to bind up the broken-hearted; to proclaim liberty to the 
captive, the opening of the prison to them that are bound ; to comfort them that 
mourn in Zion ; to give to those who mourn for sin, or who seek for true consolation 
amid the bereavements or any of the evils of life, beauty for ashes, the oil of joy for 
mourning, and the garment of praise for the spirit of heaviness. And none like him 
ever proclaimed either the acceptable year of the Lord, or the day of judgment of our 
God. (Isa. lxi. 1-3.) What many wise men of old sought to know, Jesus taught 
What they desired to see, he hath revealed. All that he taught, as well as all that 
he did and suffered, bore witness of him as the promised Messiah; and that kingdom 
has now come nigh which the prophets saw afar off. 

That the gospel emanated from Judea — that it was rejected by a great proportion 
of the Jews — that it was opposed at first by human power — that kings have acknowl- 
edged and supported it — that it has already continued for many ages — and that it has 
been propagated throughout many countries — are facts that were clearly foretold, and 
have been literally fulfilled. " Out of Zion shall go forth the law; and the word of 
the Lord from Jerusalem. (Isa. ii. 3, 4. Micah, iv. 2.) He shall be for a sanctuary, 
but for a stone of stumbling and for a rock of offence to both the houses of Israel ; for 
a gin and for a snare to the inhabitants of Jerusalem. Who hath believed our report, 
and to whom is the arm of the Lord revealed ? (Isa. viii. 14 ; liii. ] .) The kings of 
the earth set themselves, and the rulers take counsel together against the Lord and 
against his anointed. (Psalm ii. 2. Matt. x. 17 ; xvi. 18 ; xxiv. 9-14.) To a servant 
of rulers, kings shall see and arise, princes also shall worship. The Gentiles shall 
come to thy light, and kings to the brightness of thy rising. (Isa. xlix. 7-23.) The 
Gentiles shall see thy righteousness ; a people that know me not shall be called after 
my name. Behold thou shalt call a nation that thou knowest not, and nations that 
know not thee shall run unto thee." (Isa. xi. 10; lv. 5.) JNTo one is now ignorant of 
the facts, that a system of religion which inculcates piety, and purity, and love,- 
which releases man from every burdensome rite and from every barbarous institution, 
and proffers the greatest of blessings, — arose from the land of Judea, was rejected by 
the Jews, persecuted by Jews and Gentiles, and yet has subsisted for many ages, and 
has been spread into many countries, and is outwardly owned by kings and by people 
as the faith of the civilized world. 

The final extension of the gospel over all the earth is the theme of many prophe- 
cies (Isa. xxv. 7; ii. 2; xxxv. 1 ; xl. 5; xlii. 4; lii. 10; liv. l-o ; lx. 5; lxv. 1. 
Psalm lxxii. 8-17; ii. 8; xxii. 27, 28. Hosea, 1. 10. Micah, iv. 1), while it is also 
clearly implied in others, that a long period was to elapse before the reign of darkness 
was to cease, or the veil to be taken off all nations. After the Messiah was to be cut 
off, and the city of Jerusalem and the sanctuary to be destroyed, desolations, even to 
the consummation, and until judgment should come upon the desolator, were deter- 
mined ; the children of Israel were to abide many days without a king, or ephod, or 
sacrifice ; desolations of many generations were to pass over the land of Judea ; Je- 
rusalem was to be trodden down of the Gentiles, and blindness in part was to happen 
to Israel, till the times of the Gentiles should be fulfilled ; and a great apostacy was 
to arise, and to prevail for a long, but limited period, before the stone that was to be 
cut out without hands was to become a great kingdom and fill the whole earth, or the 
last days should arrive, wherein the mountain of the Lord's house would be finally 
established and exalted above all, and all nations flow into it. (Dan. ix. 27. Hosea, 
iii. 4. Isa. lxi. 4. Luke, xxi. 24. Rom. xi. 25. 2 Thess. ii. 1-12. Dan. ii. 45. 
Isa. ii. 2. Micah, iv. 1.) But already, far beyond the conception of man to have har- 

32 



198 AN ILLUSTRATED 

bored the thought, hath the light which has come out of Judea enlightened the na- 
tions ; already have the scriptures been made known in a tenfold degree more than 
any other book ; long has he been a light to the Gentiles, and long have kings seen 
and arisen, and princes rendered worship to him whom man despised, and whom the 
Jewish nation abhorred. The Christian faith made at first its bloodless way through- 
out the world. And though many a conspiracy has been formed, and many a bloody 
warfare waged against it, it not only stands unsubdued and unshaken after every as- 
sault, but the vain rage of its adversaries has been subservient to its extension and its 
triumphs. As a matter of history, the progress of Christianity is at least astonishing ; 
as the fulfilment of many prophecies, it is evidently miraculous. 

In closing even this brief and very imperfect summary of the prophecies relative to 
the Christian faith and to its author, are we not authorized to consider ancient proph- 
ecy, as bearing testimony to Jesus as the Saviour; the time and the place of the birth 
of Christ ; the tribe and family from which he was descended ; his life, his character, 
his sufferings, and his death ; the nature of his doctrine, and the fate of his religion ; — 
that it was to proceed from Jerusalem; that the Jews would reject it; that it would 
be opposed and persecuted at first; that kings would nevertheless acknowledge its 
divine authority ; and that it would spread throughout many a nation, even to the ut- 
termost parts of the earth. 

Why, then, were so many prophecies delivered ? Why, from the calling of Abra- 
ham to the present time, have the Jews been separated, as a peculiar people, from all 
the nations of the earth ? Why, from the age of Moses to that of Malachi, during 
the space of a thousand years, did a succession of prophets arise, all testifying of a 
Saviour that was to come? Why was the book of prophecy sealed for nearly four 
nundred years before the coming of Christ? Why is there still, to this day, undis- 
puted, if not miraculous evidence of the antiquity of all these prophecies, by their 
being sacredly preserved, in every age, in the custody and guardianship of the enemies 
of Christianity ? Why was such a multitude of facts foretold that are applicable to 
Christ and to him alone ? Why? — but that all this mighty preparation might usher 
in the gospel of righteousness, and prepare the way for the kingdom of God ; and that 
Christians also, in every age. might add to their "peace and joy in believing" the per- 
fect trust, that however great the promises of God may be, they still are sure; and 
that he who spared not his own Son, but gave him up for us all, will with him also, 
if his we be, freely give us all things. And if we ever read a book for any object, 
ought we not diligently to search the scriptures, to see how clearly they testify of 
Christ? And ought not every word of such testimony to be, like all scripture be- 
sides, profitable for doctrine and for instruction in righteousness ? ' And may it not be 
profitable " for reproof and for correction" to all who mind only earthly things — who 
a/e eager to seek after unprofitable knowledge — who could talk, with all volubility, 
of the temporal concerns of others or their own — who could expatiate freely, perhaps, 
on the properties of a beast, the quality of their food, or the beauty of a garment— 
and who, although they have had the Bible constantly beside them, have, for many 
a year, remained ignorant of the value of the treasure it contains, or of the fulness of 
the testimony which God has given of his son? None surely would any longer wil- 
fully refrain from searching the scriptures to see how they testify of Jesus, or from 
seeking the words of eternal life which may be found in them, were they to lay to 
heart the thought that the second coming of Christ to judge the quick and the dead, 
is as certain as that the prophetic tidings of his first advent — once heard afar off- 
have already proved true. 



AN ILLUSTRATED 

HISTORY OF THE BIBLE. 



THE NEW TESTAMENT. 



CHAPTER I. 



The historical part of the New Testament is contained in the four Gospels of 
Matthew, Mark, Luke, and John ; and, in a very particular manner, claims the most 
serious attention of every person, as it conveys to us the blessed tidings of our re- 
covering that happy state which our first parents forfeited in paradise. Indeed, the 
New Testament is the best commentary on the Old. By a diligent comparison of 
both together, with all the parallel passages marked only in the margin of our com- 
mon bibles, an infinitely greater knowledge of Scripture will generally be acquired 
than is commonly either thought of or believed. The truth is, there is so great a 
unity in all the parts of the Bible — such an intimate connexion in its matter, phrase- 
ology, doctrines, facts, and the like— so many allusions made from one passage to 
another, that there is scarcely a question connected with biblical interpretation that 
may not, by this means only, be very safely and satisfactorily determined. 

In passing from the contemplation of Jewish affairs to the glorious objects presented 
to our notice in the New Testament, we seem to emerge from dreary and uncomfort- 
able shades, into the cheerful light of day; and leave, without regret, a road ren- 
dered tedious by Jewish ceremonies, crowded with human traditions, and encumbered 
with heathen altars, to pursue the open path marked out by the reforming hand of 
the Son of God. 

From an early period after the fall of man, a gracious intimation had been given of 
God's intention to visit the world by a Divine Person, who should restore sinners from 
their ruined condition, destroy the power of death and hell, and lead his followers to 
eternal felicity. Promises to this effect were,, from season to season, given to God's 
chosen people ; this great object held a place in all the predictions of the prophets, 
and was shadowed forth in all the types and ceremonies of the Jewish law. The 
character of this sacred Messenger was drawn with sufficient clearness, to render him 
desirable with all the truly pious, and to distinguish him, when come, to the view of 
every humble and earnest inquirer. 

It was about four thousand years after the creation of the world, and when the 
Roman empire having gained the ascendency over all nations, a unive sal peace had 
taken place; while Augustus Caesar was emperor at Rome, and Herod, by Caesar's 
authority, had been made king of Judea ; that the period arrived for the fulfilment of 
these gracious promises, in the birth of " the Prince of Peace." A general expecta- 
tion seems to have prevailed among the Jews, that about this time the great De- 
liverer was to make his appearance : nor are there wanting evidences, that such an 
event was looked for, even in the gentile or heathen world. 

But though the train of divine providence had all along tended to this object, the 
appearance of the expected Redeemer, as we shall see, was not to be marked by 
earthly pomp. On the contrary, as if God would show his utter disregard of what 
poor depraved mortals so highly esteem, " the King of glory" was to be ushered into 



500 AN ILLUSTRATED 

the world in the most obscure condition ; while divine honor and heavenly attention 
were to supply the place of vain and empty worldly grandeur : the carnal and the 
high-minded were to be disappointed in their calculations, while humble, pious souls 
were to rejoice in his salvation. 

As an introduction to the event about to take place, an angel appeared to a priest 
named Zachanas (while offering incense in the temple), informing him that he 
should have a son, who was to be called John: that this child should be filled with 
the Holy Ghost from his birth ; and that he should be the forerunner of the Lord 
from heaven, in order to prepare his way. Zacharias, though a righteous man, being, 
with his wife Elisabeth, far advanced in years, seemed to hesitate through unbelief; 
whereupon the angel, declaring his name to be Gabriel, assured the priest that he 
should be " dumb, and not able to speak," till the fulfilment of this prediction; thus 
at once confirming the truth of the message, and chastizing the unbelief of Zacharias. 

In the sixth month from this period of time, the angel Gabriel was sent to a virgin 
of the house of David, whose name was Mary; a poor young woman, promised in 
marriage to Joseph, a carpenter, who was likewise of the house of David ; that royal 
tamily being, at this time, reduced to a low condition. Saluting the highly-favored 
virgin, the angel made known to her that she should bear a son, whose name should 
be called Jesus ;* that God would give him the throne of David, and a kingdom 
without end ; and that this holy child should be produced by the power of the Divine 
Spirit; on account of which he should be called " the Son of God." 

Shortly after this wonderful occurrence, Elisabeth was honored by a visit from 
Mary, who vras her near relation, and both of them, in a divine rapture, rejoiced and 
praised God, on account of the approaching visitation of mercy and grace toward his 
people. . Nor was it long before Zacharias witnessed, in the birth of John, the fulfil- 
ment of the angel's prediction ; and having his tongue loosed, he straightway employed 
it in divine praises, and in prophesying the dawn of the gospel-day. 

In the meantime the angel of the Lord appearing to Joseph in a dream, removed 
from his mind all suspicion with respect to the character of Mary his espoused wife ; 
shortly after which, in consequence of a decree from the Roman emperor, for the 
taxing (or enrolling) of all his subjects, in the several cities of their respective families, 
Joseph and Mary repaired together to Bethlehem,! the city of David, to whose family 
they both belonged. The inn at this place being crowded with strangers, there was 
found no other accommodation for this humble pair, than a stable; and here the long- 
promised infant was born, and, being wrapped in swaddling clothes, was laid in a 
manger 4 

*The name Jesus, in Greek, corresponds with Joshua, in Hebrew ; both of them signifying a Saviour: 
and Christ is the same in Greek, with Messiah in Hebrew, i. e. the anointed. This title is given to our Sav- 
iour, in allusion to the custom of anointing kings, priests, and sometimes prophets, with oil; Jesus being 
anointed to the great office of Redeemer, by the holy Spirit, which was given him without measure. 

t A city of Judah, situated on an eminence overlooking Tekoah, at the distance of nine miles south, 
and about six miles southwest of Jerusalem. It was also called Ephrath (Gen. xxxv. 16-19), and Ephratah, 
Ruth iv. 11. Though a city of no great note, it was celebrated as the birth-place of David (1 Sam. xvi. 1) , 
and it became famous as th^e birth-place of the Messiah (Mic. v. 2, Matt. ii. 5-8). The village of Bethlehem, 
in 1784, was supposed to contain six hundred men capable of bearing arms ; but war and tyrannical gov- 
ernment have reduced it to a miserable condition. Mr. Whiting, an American missionary, visited it in 
1834, when it had just suffered severely from oppressive despotism ; and he passed over the ruins of houses 
and fields that had just then been demolished, and parks of olive and fig-trees which had been cut down by 
order of the pacha, for alleged rebellion and flight. It is now called Beet-la-hm, and contains about 3,000 
professing Christians. 

$ There has been much misconception both as regards the " inn" and the " manger :" for although it has 
been rightly apprehended by some recent writers, that the inn must be understood to answer to the still 
existing "caravansary" of the East, they have wanted that practical acquaintance with details, which 
could alone enable them to apply their general information effectively to the illustration of the present pas- 
sage. 

In the East the <s is not, and we have no information or probability that there ever were, such places of 
entertainment as v °. understand when we speak of " inns." A person who comes to a town, where he 
has no friends to receive him into their houses, seeks accommodation at the caravansary or khan, where 
he may stay as long a» he pleases, generally without payment ; but is only provided with lodging for him- 
self and beast, if he has any, and with water from a well on the premises. The room or cell which he ob- 
tains is perfectly bare. He may procure a mat, perhaps, but nothing more : and hence every one who 
travels, provided he has a beast, takes with him a rug, a piece of carpet, or even a mattress (that is, a thick 
quilt, padded with wool or cotton), or something of the sort, to form his bed wherever he rests, whether in a 
town or country caravansary : but one who travels on foot can not thus encumber himself, and is well content 
to make the cloak he had worn by day serve for bed and bedding at night. It is the same with respect to food : 
he purchases what he needs from the town or village in or near which the khan may be situated ; and if he 
requires a cooked meal, he dresses it himself, for which purpose a traveller's baggage also contains one or 
more pots and dishes, with a vessel for water. A foot traveller dispenses with warm meals; unless he 
may sometimes be enabled to procure something jeady dressed, in the markets of the more considerable 
towns lo which he comes. In those parts where towns are widely asunder, khans are more or less dis- 



HISTORY OF THE BIBLE. 



501 




502 AN ILLUSTRATED 

Such were the lowly circumstances under which the divine Saviour made his ap- 
pearance in our world ! But though disregarded by men, his birth passed not unno- 
ticed nor unsung by angels. The event Avas made known to a company of shepherds, 
by one of these celestial messengers, who was suddenly joined by a multitude of the 
heavenly hosts, praising God, and saying, " Glory to God in the highest, and on earth 
peace, good will toward men." This intelligence, thus wonderfully communicated, 
carried the shepherds in haste to view the infant, and produced a report which struck 
with astonishment all who heard it. 

In conformity with the Jewish law, the child Jesus was circumcised, at eight days 
old, and, some time afterward, presented before the Lord, in the temple at Jerusa- 
lem. On this occasion two memorable testimonies were borne to his character, as 
the Messiah. Old Simeon, a devout man, who waited for the consolation of Israel 
took the holy infant in his arms, and blessing God, said, " Lord, now lettest thou thy 
servant depart in peace, according to thy word ; for mine eyes have seen thy salva- 
tion !" — while Anna, an aged, widow of great piety, coming into the temple at the 
same time, " gave thanks likewise unto the Lord, and spake of him to all them that 
looked for redemption in Jerusalem." 

persed over the open country ; and in these, or wherever they are not, the traveller lives upon the victuals 
which he has brought with him from the last inhabited town, in the knowledge that these remote khans 
offer nothing but shelter, and that no provisions can be obtained in their neighborhood. These facts may 
be found usefully to illustrate those passages of Scripture which allude to travelling, and to the accom- 
modation of travellers. 

As to the khans themselves, they vary considerably in their arrangements and importance ; and it would 
here answer no illustrative purpose to particularize them all. We shall therefore merely mention the plan 
and arrangement which most generally prevail in such establishments, and of which the others are merely 
variations : the rather, as it so happens, that it is from these that we are ourselves best able to collect what 
seems a clear understanding of the present text. 

A khan, then, usually presents, externally, the appearance of a square, formed by strong and lofty walls, 
with a high, and often handsome gateway, which offers an entrance to the interior. On passing through 
this, the traveller finds himself in a large open quadrangle, surrounded on all sides by a number of distinct 
recesses, the back walls of which contain doors leading to the small cells or rooms which afford to travel 
lers the accommodation they require. Every apartment is thus perfectly detached, consisting of the room 
and the recess in front. In the latter the occupant usually sits till the day has "declined, and there he often 
prefers to sleep at night. Besides these private apartments, there is usually in the centre of one or more 
of these sides of the quadrangle, a large and lofty hall, where the principal persons may meet for conver- 
sation or entertainment. The floor of all these apartments — the recesses, rooms, and halls, are raised two 
or three feet above the level of the court which they surround, upon a platform or bank of earth faced 
with masonry. In the centre of the court is a well or cistern, offering to the travellers that most essential 
of conveniences in a warm climate— pure water. 

Many caravansaries are without stables ; the cattle being accommodated in the open area. ' But the 
most complete establishments have very excellent stables, in covered avenues which extend behind the 
ranges of apartments — that is, between the back walls of these ranges of building, and the external wall 
of the khan ; and the entrance to it is by a covered passage at one of the corners of the quadrangle. The 
stable is on a level with the court, and consequently below the level of the buildings, by the height of the 
platform on which they stand. Nevertheless, this platform is allowed to project behind into the stahle, so 
as to form a bench, to which the horses' heads are turned, and on which they can, if they like, rest the 
nose-bags, of hair-cloth, from which they eat, to enable them to reach the bottom, when its contents get 
low. It also often happens that not only this bench exists in the stable, but also recesses corresponding to 
those in front of the apartments, and formed by the side walls, which divide the rooms, being allowed to 
project behind into the stable, just as the projection of the same walls into the great area forms the re- 
cesses in front. These recesses in the stable, or the bench, if there are none, furnish accommodation to 
the servants or others who have charge of the beasts : and when persons find on their arrival that the 
apartments usually appropriated to travellers are already occupied, they are glad to find accommodation in 
the stable, particularly when the nights are cold or the season inclement. 

Now, in our opinion, the ancient 01 the existing usages of the East supply no greater probability than 
that the Saviour of the world was born in such a stable as this. Not knowing that there were stables to 
oriental caravansaries, some recent writers of great information and ability have concluded that our Lord 
was born in a place distinct from and unconnected in any way with the " inn"— probably in a sned or out- 
house — perhaps in a cave. 

The word rendered " manger" has given occasion to some discussion. The most eminent scholars, since 
Salmasius, have held that it means a stable or stall for cattle. The same thing is implied, if it be under- 
stood to mean a manger. This being the case, it is evident from our description, that the part of the stable 
could not reasonably have been other than one of those recesses, or at least a portion of the bench, wnieh 
we have mentioned as affording accommodation to travellers under certain circumstances. If we will 
have the word to mean " a manger," with Campbell and others, then we are to consider that the Orientals 
have no mangers, but feed their cattle from hair-bags ; a fact which led Bishop Pearce to entertain the 
strange idea that the infant Jesus was cradled in such a bag. It can not even be shown that the classical 
ancients, although they fed their horses differently from the Orientals, had any such mangers as ours ; but 
either nose-bags or vessels of stone or metal. Therefore, if we would retain the word " manger," we must 
needs understand it in the large sense of an eating place, not an eating thing — that is, the place to which 
the horses' heads were turned when they ate, or on which the thing from which they ate rested while they 
did eat. And this brings us to the same conclusion as before ; for, in the above description, we have shown 
that, in the stable, their heads are turned toward the same bench or recesses. We therefore think that we 
are fairly entitled to the conclusion which we have stated. The explanation here given was strongly sug- 
gested to the present writer's mind while himself finding accommodation in a recess of such stables, 
when there was "no room" for him in the proper lodging apartments of caravansaries: and he is disponed 
to hope that it may be found to obviate the difficulties which have been discovered in the case l-ef >re u&. 



HISTORY OF THE BIBLE. 503 

In the meantime a new and uncommon star had appeared in the heavens, which 
served as a signal that the star of Jacob had arisen upon the world, and as a guide to 
certain persons called '• wise men," who came from the east to Jerusalem, to inquire 
after him who was " born king of the Jews." When Herod the king had received 
information of these things, he determined, if possible, to crush at once the child whom 
he considered as the rival of his family. Accordingly, he requested of the wise men, 
that when they had found the object of their search, they should bring him word, 
that he also might join in paying him adoration. 

On leaving Jerusalem, the eastern sages found, to their joy, that the star which 
they had seen before they set out on their journey, had again appeared ! It now be- 
came their guide to Bethlehem, and stood over the house where the holy family at 
this time resided, Having worshipped the wonderful babe, and, according to the 
eastern custom, made an offering of gold, frankincense, and myrrh ; and being warned 
in a dream of Herod's bloody intention, " they departed into their own country another 
way." The tyrant, thus baffled in his purpose, caused all the children to be destroyed 
in Bethlehem and the neighboring country, "from two years old and under;" but 
Joseph had received timely notice by an angel, and the heaven-protected infant was 
now in Egypt. 

The death of Herod (who was succeeded by his son Archelaus) being made known 
to Joseph, by an angel, he returned with Mary and the young child, and dwelt in 
Nazareth, a city of Galilee, where " the child grew and waxed strong in spirit, filled 
with wisdom; and the grace of God was upon him." From this place Joseph, the 
supposed father, and Mary, the mother of Jesus, went yearly to Jerusalem, to the 
feast of the passover. On one of these occasions, when he was twelve y-ears old, 
having accompanied them to the feast, he was left behind, on the return of his 
parents, who travelled a day's journey under the supposition that Jesus was in com- 
pany with some of their relations. 

When, however, afier discovering their mistake, they returned to the city to make 
inquiry, he was found in the temple, " sitting in the midst of the doctors, both hearing 
them, and asking them questions," while the uncommon wisdom of his youthful mind 
astonished all who heard him. " Wist ye not," said he to his parents, when they 
had thus found him, " that I must be about my father's business?" He then went 
down with them to Nazareth, and was subject to them; "increasing in wisdom and 
stature, and in favor with God and man." 

While thus the early part of the life of Jesus was spent at Nazareth in Galilee, 
John, who was designed as his forerunner in the ministry, was raised to maturity in 
that part of Judea which was called the desert, or the wilderness. In this retired 
situation, in the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, 
Herod, tetrarch of Galilee, and Annas and Caiaphas being high-priests, John received 
a divine commission; in consequence of which, he went forth into the country about 
Jordan, preaching the necessity of repentance for the remission of sins ; exhorting the 
people to the practice of righteousness ; directing their attention to the Messiah, who' 
was shortly to follow him ; and baptizing all who gave evidence of the power of his 
doctrine on their hearts ; hence he was called "John the Baptist." 

The appearance of this preacher, who was clothed in raiment of camel's hair, with 
a leathern girdle about his loins ; the doctrines which he so earnestly inculcated ; and 
the strict sanctity and self-denial of his life, excited great attention among the people, 
and drew crowds to his baptism. In the meantime, to the multitudes who attended 
his ministry, he failed not to declare the superiority of the approaching Messiah ; in- 
forming the people, that while he himself baptized with water only, a mightier One 
would come after him, who should baptize with the Holy Ghost. 

While John was thus employed, Jesus, who had hitherto lived in retirement, being 
now about thirty years of age, made his appearance at the river Jordan, and claimed 
the ordinance of baptism at the hands of his servant. On this occasion God was 
pleased to introduce his Son to the world ; for upon his being baptized, and going up 
out of the water, the heavens were opened, the Holy Ghost descended upon him like 
a dove, and the voice of the eternal Father proclaimed, " This is my beloved Son, in 
whom I am well pleased." 

Immediately after this solemnity, Jesus was conducted, by an impulse of the Holy 
Spirit, into the wilderness, where, in a state of seclusion from the world, he spent 
forty days in fasting and communion with God, as a preparation for the great work 
of the ministry, which he was about, to undertake. Here he was assaulted wnh 



504 AN ILLUSTRATED 

three powerful temptations from the devil, each of which was repelled by an appeal 
to the written word of God. 

First, he was tempted to turn stones into bread, that he might thus at once prove 
his power, as the Son of God, and allay his huriger. But he answered, " It is written, 
Man shall not live by bread alone, but by every word that proceedeth out of the 
mouth of God." Secondly, the devil requested that he would prove himself to be 
under the protection of Heaven, by casting himself down from the pinnacle (or battle- 
ments) of the temple ; but Christ showed the wickedness of tempting, or rashly pre- 
suming on divine providence, by answering, " It is written, Thou shalt not tempt the 
Lord thy God." Thirdly, he was promised, by this impudent tempter, all the king- 
doms of the world, if he would fall down and worship him to which, with holy in- 
dignation, Jesus answered, "Get thee hence, Satan; for it is written, Thou shalt 
worship the Lord thy God, and him only shalt thou serve." 

The infernal enemy, thus baffled in all his attempts, was compelled to leave the 
conqueror; angels came and ministered to his wants ; and Jesus went forth from his 
retirement, to enter on the glorious work of blessing, reforming, and redeeming lost 
man. 

"While the Redeemer was thus secluded from the world, the report of John's min- 
istry and baptism having excited the notice of the Jewish council, messengers were 
sent from that body to learn who this strange character might be. To their inquiry 
on this point, John answered, that he was not the Christ, nor the prophet Elijah 
(who in their opinion was to revisit the earth); but that he was come as " the voice 
of one crying in the wilderness, make straight the way of the Lord" — according to 
the prophecy of Isaiah ; declaring, at the same time, that there was one who had 
appeared among the people, the latchet of whose shoes he was not worthy to loose. 

On the next day, Jesus having now returned from the desert, John saw him ap- 
proaching, and took occasion to point him out to the people, under the character of 
" the Lamb of God, which taketh away the sin of the world ;" announcing him as 
the person of whose coming he had before given notice, and testifying, in plain and 
positive terms, that he was the Son of God. Again, on the following day, looking on 
the divine Saviour as he was walking at some little distance, he repeated his former 
expression, " Behold the Lamb of God !" in consequence of which, two of John's 
disciples attached themselves to Christ, and became his followers. 

One of these disciples was Andrew ; the other, though not named, was probably 
John, who afterward wrote one of the gospels, and is distinguished by the title of 
" the beloved disciple." Shortly afterward they were joined by three others, viz., 
Simon Peter (who is called Cephas) ; Philip, of Bethsaida; and Nathanael, of whom 
Jesus testified that he was an Israelite indeed, in whom was no guile. With these 
disciples our Lord attended a marriage in Cana # of Galilee, where he wrought his 

■* Cana of Galilee (see engraving, page 481), is a village, consisting of a few miserable huts. The ground 
rises gently toward the village : it is stony, and partially covered with short grass : olive trees grow here . 
The hills in the distance are gray and barren. The ruins of a church are shown to the traveller : it is said 
to have been erected by the Emperess Helena on the spot where the nuptial feast was celebrated, of which 
we have an account in John, ii. 1-10 ; and there is also exhibited a stone vessel, which is gravely said to 
have been one of those usod on that occasion. When Dr. Clarke visited Cana, in walking among the ruins, 
he observed large massy pots of stone, answering to the description given by the evangelist. They were 
not preserved or exhibited as relics, but were lying about, disregarded by the modern inhabitants, as anti- 
quities with the use of which they were unacquainted. From their appearance, and the number of them, 
it is quite evident that the practice of keeping water in large stone pots, each holding from eighteen to 
twenty-seven gallons, was once common in this country. 

About a quarter of a mile from the village is a spring of delicious water, close to the road, whence all 
the water is taken for the supply of the inhabitants. Here pilgrims usually halt, as the source of the water 
which our Saviour, by his first miracle, converted into wine. At such places it is usual to meet, either 
shepherds reposing with their flocks, or caravans halting to drink. There being a few olive trees near the 
spot, travellers alight, spread their carpets, and, having filled their pipes, generally smoke tobacco and 
take coffee ; always preferring repose in those places to the accommodations which are offered ir. the villages. 
While Mr Rae Wilson was sitting upon the shattered wall which enclosed " the well of Cana, six females, 
having their faces veiled, came down to the well, each carrying on her head a pot for the purpose of being 
filled with water." "These vessels are formed of clay, hardened by the heat of the sun, and <ue of a 
globular shape and large at the mouth, not unlike the bottles used in our country for holding vitriol, but 
not so large. Many of them have handles attached to the sides : and it was a wonderful coincidence 
with Scripture, that the vessels appeared to contain much about the same quantitv as those which, the 
evangelist informs us, were employed on occasion of the celebration of the marriage which was honor- 
ed by the Saviour's presence ; viz., three firkins, of about twelve gallons, each. It is a further re- 
markable circumstance, that, in the Holy Land, it rarely happens that men are employed for the purpose of 
drawing water ; but it is a duty entirely devolving on the fe.males, and shows strongly that such a practice 
nas been continued from the earliest ages." (Gen. xxi. 31, xxiv. 11-30. Exod. ii. 16.) The female figure* 
seen in the foreground of our engraving were barefooted, and very miserable. They were all veiled with 
a large calico sheet which they wrapped in folds around them. 



HISTORY OF THE BIBLE. 



505 




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506 AN ILLUSTRATED 

first public miracle, by turning water into wine; thus supplying the need of the 
guests, and confirming the faith of his disciples. 

From Cana, Jesus went to Capernaum, a city of Galilee; and thence, after a 
short stay, to Jerusalem, where he attended the feast of the passover, for the first 
time after his entrance into the ministry. On this occasion he found the temple oc- 
cupied as a place of traffic by some who sold oxen, sheep, and doves, for the sacrifices, 
and by others who accommodated the traders by changing money. Filled with holy 
indignation to see the house of God thus profaned, he drove them forth from the 
temple with a scourge of small cords, pouring out the money of the exchangers, and 
overturning the tables at which they were sitting. 

The miracles which were performed by our Lord, during this feast of the passover, 
induced numbers to believe in him, and excited the attention of many others. Among 
these was Nicodemus, a ruler of the Jews, who made a visit to Jesus by night, in 
order to have a private conference with him on the subject of his doctrines and the 
nature of that kingdom which had been lately spoken of. 

In answer, therefore, tG his first address, the great Teacher assured him that it was 
absolutely necessary, in order to the enjoyment of the kingdom of God, that a man 
should be " born again ;" or that such a renewal of the heart should be experienced 
as might be termed " a new birth." Having further informed him that this divine 
change was to be effected by the influence of the Holy Spirit, our Lord went on to 
instruct him in the doctrine of salvation, by faith in the Son of God; and closed his 
discourse by showing the difference between the follower of evil and the follower of 
truth — a discourse which, eventually, appears to have made a salutary impression on 
the mind of Nicodemus. 

The passover being ended, Jesus left Jerusalem and went into other parts of Judea, 
where he employed his disciples in baptizing, and was followed by great numbers of 
people; and when an account of this was brought to John the Baptist, that faithful 
herald, so far from being displeased at the rising glory of his Master, rejoiced in the 
prospect, and again took the occasion to set forth the superior excellence of the per- 
son and ministry of the Son of God. 

The course of John was now near its close ; for about this time, having reproved 
Herod for taking aAvay his brother Philip's wife, he was imprisoned by the tetrarch, 
and not long after was, by his order, put to death. A more particular account of this 
event will be given hereafter. In the meantime, Jesus departed from Judea on a 
journey to Galilee ; and passing in his way through the country of Samaria, he held 
a conversation with a woman of that country, which produced a happy change in 
her character, and through her means many of the Samaritans were brought to hear 
his word, and to believe in him as the promised Messiah. 

Arriving in Galilee, he proclaimed " the gospel of the kingdom of God" to the 
people, many of whom were disposed to receive the heavenly message; and being 
numbly and earnestly applied to by a nobleman in behalf of his son, who was sick 
at Capernaum, the compassionate Saviour gave the healing word, and the young man 
was restored. 

While in the country of Galilee (where, we are told, he had come " in the power 
of the spirit"), Jesus enterrd into a synagogue at Nazareth, and stood up to read. 
The book of the prophecy of Isaiah was delivered to him, and he opened to a predic- 
tion which pointed immediately to himself. This passage, he declared to the congre- 
gation, was that day fulfilled. But some of his remarks gave such offence to the 
Nazarenes, that they violently thrust him out, and led him to the brow of the moun- 
tain on which the city stood, designing to cast him down headlong from the precipice. 
This, however, he miraculously avoided, by passing through the midst of them and 
going his way. 

Leaving Nazareth* after this outrage, Jesus took up his abode in Capernaum, where 
he went on to preach the necessity of repentance as a preparation for that divine 
kingdom which was now at hand. Here, as he walked, by the sea of Galilee, he saw 
Simon Peter, and Andrew his brother, who were fishermen, and Avho it seems had 

* A city of Zebulon in Galilee, about seventy miles north of Jerusalem: it stood low in public estimation 
for the character of its inhabitants (John i. 46), yet it became famous as the residence of Jesus until he 
entered on his ministry (Matt. i. 23, Luke ii. 51, iv. 16). Nazareth still exists with a population of from 3,000 
to 4,000, some of whom are Mohammedans, but mostly of several sects of ignorant and superstitious pio- 
fessors of Christianity. The Roman Catholics have a church here, called the " Church of the Annuncia- 
tion," the most magnificent of any in the land, except that at Jerusalem. 



HISTORY OF THE BIBLE. 



507 




508 AN ILLUSTKATED 

returned for awhile to their former employment. These he now called to oecome 
his constant attendants, as well as James and John, the sons of Zebedee, whom he 
found engaged in the same occupation. 

These fishermen (who were henceforward to be employed in catching men) let 
down their nets at the direction of Christ, and enclosed such a multitude of fish as 
struck them with astonishment and awe ; and having brought their vessels to the 
land, they forsook all and followed their Master. 

The ministry of our Lord at Capernaum was marked with signal and wonderful 
instances of his power and goodness. While he was in the synagogue, there ap- 
peared a man in the congregation possessed with the spirit of a demon, who cried 
out in a fearful manner, and acknowledged him to be " the Holy One of God." At 
the word of Jesus the man was straightway released from the fury of this foul spirit. 
Coming from the synagogue into the house of Simon Peter, he found the mother of 
Peter's wife lying ill of a fever, and taking her by the hand " he rebuked the fever," 
which immediately left her, and she arose restored to health. 

The fame of these miracles drew together in the evening great numbers of people, 
who thronged the house where Jesus had taken up his lodging, bringing with them 
those that " were sick with divers diseases," and " many that were possessed with 
devils," toward all of whom the gracious Saviour manifested the kindness of his 
heart by delivering them from their various maladies. The voice of fame, however, 
did not occasion our Lord to forget the exercises of devotion, nor did his labors cause 
him to neglect them ; for we are told that, rising up early the next morning, " he 
departed into a solitary place, and there prayed." 

The blessings of the ministry and miracles of Jhrist were not confined to Ca- 
pernaum. " He went, about all Galilee, teaching nil their synagogues, and preach- 
ing the gospel of the kingdom, and healing all nanner of sickness and all manner 
of disease among the people." His fame al? went throughout the country of 
Syria, whence they brought the afflicted to experience the effects of his heal- 
ing power. " And there followed him," we are told, " great multitudes of people, 
from Galilee, and from Decapolis, and from Jerusalem, and from Judea r and from 
beyond Jordan." 

But though our Redeemer was thus compassionate to the bodies of men, to heal 
their souls and to reform their conduct was his great object. He availed himself, 
therefore, of the opportunity which the vast crowd collected together now afforded to 
deliver a discourse, which is generally termed "the sermon on the mount," — a dis- 
course replete with those heavenly doctrines and precepts which form so distinguish- 
ing a character of his holy reiigion. 

On coming down from the mountain, he was addressed by a man afflicted with the 
leprosy, in compliance with whose humble petition Jesus put forth his hand and 
healed him. Afterward he entered again into Capernaum, where he was attended 
by crowds, who came to hear him and to be cured of their diseases. Among others, 
a man sick of the palsy was brought forward, but because of the multitude about 
the door he was let down on his bed through the roof of the house. This remarkable 
instance of faith met the approbation of our Lord, who pronounced the cure of the 
sick man by saying, " Son, be of good cheer ; thy sins be forgiven thee." 

Some of the scribes and Pharisees who were present on this occasion considered 
this declaration as blasphemy; but, to show them tbat he had indeed the power to 
forgive sins, Jesus addressed the paralytic man, saying, " Arise, and take up thy bed, 
and go thy way into thine house." The word of Christ was immediately obeyed, 
and " he departed to his own house, glorifying God." Shortly after this wonderful 
event, Matthew (otherwise called Levi), a publican, or tax-gatherer, was called by 
Christ to become his disciple and attendant; aad such was the influence of this call 
that he immediately left his employment and followed Jesus. 

The time of the passover* being now again near at hand, Jesus went up to Jeru- 
salem, in order to be present at the feast. Here he performed a remarkable cure on 
a poor afflicted man, who had labored under an infirmity for thirty-eight years. This 
helpless creature was lying near a pool, called Bethesda,f to which numbers of dis- 

* This is simply called, by the evangelist, " a feast of the Jews ;" though it seems probable that it was the 
feast of the passover. , , • . , , 

!- No pool named Bethesda is noticed by the Jewish writers ; but it is thought by some that it may have 
tieen the great pool of which they say, that, between Hebron and Jerusalem was the fountain Etham, 
irom which the waters were conducted in pipes to to the gi eat pool in Jerusalem. Benjamin of Tudela speaks 



HISTORY OF THE BIBLE. 509 

eased persons resorted, on account of a supernatural virtue produced in the water by 
the going down of an angel, at certain seasons, into the pool. The first who stepped 
in after the stirring of the water was healed of his disorder : but this poor man, 
having no one to assist him at such seasons, still missed the opportunity of a cure 
The compassionate Jesus, however, found him, and administered to him that relief 
which he sought in vain at the pool of Bethesda. 

[t was the sabbath-day when this act of mercy was performed ; and as the Jews 
saw the man who had been healed carrying his bed, they took occasion to find fault, 
and to persecute Jesus as a breaker of the Sabbath. This produced a defence on the 
part of Christ, in which we find him declaring himself the Son of God — asserting 
his authority over the living and the dead — and appealing to undeniable evidences to 
prove and establish the divine character to which he laid claim. 

Not long after this, our Lord again incurred the censure of the Pharisees for heal- 
ing on the Sabbath. In a synagogue in Galilee, he found a man whose right hand 
was withered: he restored the hand to soundness, and defended his conduct ; but his 
arguments, though they confounded his adversaries, served to incense them the more, 
and they communed together and took counsel how they might destroy him. 

In consequence of these malicious designs, Jesus retired to the sea of Tiberias,* 
where he continued to teach the multitudes that resorted to him, and to heal all who 
were diseased. Here too, after having spent a whole night in prayer on a mountain, 
he called together his disciples, from among whom he chose twelve, ordaiinng them 
as apostles, or special messengers, who were to hold the highest offices in the 

of a pool, as existing in his time, at which the ancients were supposed to have slain their sacrifices ; and 
lie very probably had in view the pool which is at present considered to represent the "pool of Bethesda" 
of our text. Many, from the mention of sheep in connexion with the pool, surmise that here the sheep 
destined for sacrifice were washed. If so, the washing was either before or after the victims were slaugh- 
tered, but it was not required that they should be washed before being slaughtered : and for the washing 
of the victims after they had been slain, there was in the temple a chamber with a proper supply of water. 
It is perhaps best, therefore, to take the word KoXofjfinAoa, rendered " pool," in its more definite acceptation 
of " bath," and understand that the pool was a bath for unclean persons, for whose accommodation the 
"five porches" or cloistered walks were erected. 

Bethesda means "house of mercy, grace, or goodness ;" doubtless because many miserable objects there 
received mercy and healing. Athanasius speaks of the pool itself as still existing in his time, although the 
surrounding buildings were, as we might expect, in ruin. The place to which the name of the pool of 
Bethesda is now given, is very possibly the same thus mentioned. Chateaubriand thinks it offers the only 
example now left of the primitive architecture of the Jews at Jerusalem. In conformity with other travel- 
lers, he states that it is still to be seen near St. Stephen's gate. It was situated near the temple, on the 
north ; and is a reservoir one hundred and fifty feet long, and forty wide. The sides are walled, aud these 
walls are composed of a bed of large stones, joined together by iron cramps ; a wall of mixed materials runs 
upon these large stones ; a layer of flints is stuck upon the surface of this wall : and a coating laid ovei 
these flints. The four beds are perpendcular to the bottom, and not horizontal ; the coating was on tin 
side next to the water, and the large stones rested, as they still do, against the ground. The pool is now 
dry and filled up. Here grow some pomegranate-trees and a species of wild tamarind of a bluish color ; 
the western angle is quite full of nopals. On the west side may also be seen two arches, which probably 
led to an aqueduct that carried the water into the interior of the temple, chauteaubriand considers that 
this pool is at the same time the Bethesda of Scripture and the Stagnum Salomonis of Josephus • and pre- 
sumes that it offers all which now remains of the Jerusalem of David and Solomon. 

• Reflections at Tiberias. — The composure which came over my feverish spirits at this hour was inex- 
pressibly refreshing : I laid myself down upon the ground, and, resting my head upon a stone near me, 
drew a little coolness from the soil : while the simple train of reflections which naturally sprung up from 
the scene around me added much to my enjoyment. At a great distance to the north was the mountainous 
horizon, on the summit of which stands Safet, glistening with its noble castle. It is not improbably sup- 
posed that our Saviour had this spot in his eye, and directed the attention of his disciples to it, when he 
said, " A city that is set on a hill can not be hid ;" for it is in full view from the Mount of Beatitudes as 
well as from this place ; and, indeed, seems to command all the country round to a great extent. Tracing, 
at a glance, the margin of this simple lake, on the opposite or eastern side, the eye rests on the inhospi- 
table country of the Gadarenes — inhospitable to this day. But that which awakens the tenderest emo- 
tions in viewing a scene like this, is the remembrance of One who, formerly, so often passed this way ; ami 
never passed without leaving, by his words and actions, some memorial of his divine wisdom and love. 
Here, or in this neighborhood, most of his mighty works were done : and in our daily religious services we. 
have read, with the most intense interest, those passages of the gospel which refer to these regions. 
However uncertain other traditional geographical notices may be, here no doubt interrupts our enjoyrnenl 
in tracnig the Redeemer's footsteps. Here Jesus called the sons of Zebedee, from mending their nets, to 
tecome •' fishers of men." Here he preached to the multitudes crowding to the water's edge, himself 
putting otf a little from the shore in Simon Peter's boat. But there is not now a single boat upon the lake 
to remind us of its former use. Yonder, on the right must have been the very spot where, in the middle 
jf their passage from this side toward Bethsaida and Capernaum, the disciples were affrighted at seems 
Jesus upon the water — when he gently upbraided the sinking faith of Peter— when he said to the winds 
and waves, " Be still !" — and the sweet serenity which now rest upon the surface is the very same still- 
ness which then succeeded. Here, finally, it was that Jesus appeared, the third time after his resurreciion. 
• to his disciples (John xxi.), and put that question to the zealous, backslidden, but repentant Peter, "Simon. 
son of Jonas, lovest thou me?" — one question thrice repeated; plainly denoting what the Saviour requires 
of all who profess to be his ; and followed up by that solemn charge, " Feed my lambs— feed my sheep.* 



510 AN ILLUSTRATED 

church, and to whom he gave authority not only to preach in his name, but to hea, 
diseases and to cast out devils. 

The names of these twelve apostles were Simon, surnamed Peter, and Andrew his 
brother ; James and John, the sons of Zebedee ; Philip and Bartholomew ; Matthew 
the publican, and Thomas, surnamed Didymus ; James, the son of Alpheus, and 
Judas (or Jude) his brother ;* Simon the Canaanite, surnamed Zelotes ; and Judas 
Iscariot, who proved the betrayer of his Master. 



CHAPTER II. 

Having appointed the twelve apostles to their high office, our Lord, attended by 
the whole company of his disciples and a great multitude from different parts, stood 
in a plain, and repeated, in substance, a considerable part of his sermon on die mount, 
after which he entered into Capernaum, where he restored to health the servant of a 
Roman centurion,! and then, leaving Capernaum, he entered into the city of Nain. 

Hitherto we have seen the great Saviour of men displaying his power in healing 
diseases and expelling demons : we are now to behold him exercising his authority 
over death ! At the gate of the city of Nain he met a train of mourners, attending 
the corpse of a young man, who was the only son of his mother, and she a widow. 
Jesus had compassion on the disconsolate parent : he spoke to her a word of encour- 
agement; and, addressing the corpse as it lay on the bier, commanded the young man 
to arise. His word was attended with life: "he that was dead sat up and began to 
speak, and he delivered him to his mother." 

This astonishing miracle struck the multitude with awe, and a rumor concerning 
this great prophet " went forth throughout all Judea, and throughout all the region 
round about." In the meantime, the disciples of John resorting to their master in 
prison and giving him an account of these miracles, he sent two of his disciples to 
Jesus, with an inquiry whether he was indeed the expected Messiah. It does not 
seem probable that this step was taken in consequence of any doubt in the mind 
of John; but, for whatever purpose it might have been intended, our Lord returned 
an appropriate answer, and then bore his testimony to the character of this faithful 
and eminent servant of God. 

After an awful warning to the cities of Chorazin, Bethsaida, and Capernaum— 
where most of his mighty works had been done — and a gracious invitation to labor- 
ing and heavy-laden sinners, to come and find rest in his service, our Lord entered 
into the house of Simon, a Pharisee, being invited by the owner to eat with him ; 
and here an occurrence took place, which served further to manifest the abundant 
grace of the Redeemer's heart. 

A woman who had been a notorious sinner, but who was now a real penitent, 
humbly approached with an alabaster-box of ointment, stooped, weeping, at the feet 
of Jesus, and, washing them with her tears, wiped them with the hairs of her head, 
and anointed them with the ointment. The condescension of Christ in suffering this 
freedom from a person of her character, met the disapprobation of the Pharisee; but 
Jesus showed him by a striking parable, the impropriety of his censure, and pro- 
nounced the sins of the penitent woman forgiven. 

After this, accompanied by his twelve apostles, " he went throughout every city 
and village, preaching and showing the glad tidings of the kingdom of God." Certain 
women also, " who had been healed of evil spirits and infirmities," attended him, and 
assisted in supplying his wants. Among these was Mary Magdalene, out of whom. 
we are told, he had cast seven devils. 

Having healed a poor creature who was blind and dumb, and possessed by a demon, 
Jesus was accused by the Pharisees, of casting out devils through Beelzebub, the 
prince of devils. This wicked and absurd charge he clearly confuted ; and warned 
them that their sinful malice in thus sinning against the Holy Ghost, would never be 
forgiven. Some of the scribes and Pharisees then required of him a sign from 
heaven; but he refused to gratify their vain curiosity; and having delivered many 
solemn admonitions, and much divine instruction, he departed to the seaside, where 

* Called also Lebbeus, whose surname was Thaddeus. 
< A captain over a hundred soldiers. 



HISTORY OF THE BIBLE. 



511 




512 • AN ILLUSTRATED 

he taught the people in a series of parables, which he afterward expounded more 
fully to his disciples. 

He who had power over demons, diseases, and death, could also control the winds 
and the seas. An instance of this occurred, when going on board a vessel with his 
disciples, in order to pass over the lake of Tiberias,* there arose a great tempest, and 
the ship was covered with the waves. In the midst of the storm, Jesus was asleep 
in the* hinder part of the vessel ; but the disciples, overwhelmed with fear, broke in 
upon his slumber, crying out, " Master, master, we perish !" He arose from his pil- 

* Tiberias, one of the principal cities of Galilee, was erected by the tetrarch Herod Antipas, who gave it 
litis appellation in honor of the emperor Tiberius. It was this Herod who beheaded John the Baptist (Matt. 
xiv. 3-11), and who sought the life of Christ himself (Luke xiii. 31). He probably resided in Tiberias . 
which may be the reason why the Saviour never visited this place. It was situated near the sea of Gali- 
lee, on a plain of singular fertility, which was greatly increased by assiduous cultivation. Josephus de- 
scribes this region as a perfect paradise, blessed with a delicious temperature, and producing the fruits of 
every climate under heaven, not at stated periods merely, but in endless succession throughout the year. 
»The neglect of agriculture in modern times has, of course, made it less productive ; but the mildness of 
the climate, and the richness of the soil, are still extolled by travellers. When the Romans made war 
upon the Jews, Tiberias surrendered without waiting for a siege: on this account the Jews remained un- 
molested ; and after the destruction of Jerusalem, this city became eminent for its academy, over which a 
succession of Jewish doctors presided until the fourth century. In the early ages of Christianity, Tiberias 
was an episcopal see ; in the seventh century it was taken by the Saracens under the calif Omar ; -and 
though it passed into the hands of the Christians during the crusades, the Mahometans regained the pos- 
session of it toward the close of the fourteenth century. Widely scattered ruins of walls and other build- 
ings, as well as fragments of columns, indicate the ancient extent of Tiberias. The stone of these 
ruins is described by the Rev. William Jowett as being " very black, so that there is nothing about them of 
the splendor of antiquity — nothing but an air of mourning and desolation. In this circumstance they dif- 
fer so greatly from the magnificent antiquities of Egypt and Greece, as to leave the most sombre impres- 
sion on the fancy : they are perfectly funereal." 

The modern town of Tiberias, which is delineated in our engraving, is, by the natives, called Tabaria, or 
Tabbareeah ; it occupies part of the site of the ancient city, and is situated at a short distance to the east 
from the sea of Galilee. It is surrounded with walls and towers, which at first view are very imposing: 
on a nearer approach, however, their insignificance is apparent. A few cannon would put them down in 
an instant, though to an assault from the natives they would present, probably, a very long and effectual 
resistance. One fourth of the space within the walls is stated by Dr. Richardson to be unoccupied by 
house or building , and many parts of the town are in a ruined and filthy condition. The population has 
been computed at one thousand five hundred or two thousand persons ; eighty houses are occupied by 
Chiistians, and one hundred and fifty by Turks, but the largest portion (amounting to two hundred) is 
tenanted by Jews of all nations, who come here to spend the rest of their days. On the north side of the 
town, not far from the lake, there is a Greek church, the architecture of which exhibits much of the 
character of those sacred edifices which were erected by the Etnperass Helena: it is said to occupy the 
identical spot on which stood the house of the apostle Peter, who, previously to his becoming a disciple of 
Jesus Christ, had been a fisherman on the lake. 

To the south of Tiberias lie the celebrated hot baths, the water of which contains a strong solution of 
muriate of soda (common salt), with a considerable intermixture of iron and sulphur; it emits a powerful 
sulphurous smell. A thermometer placed in different spots where the water gushes out, rose to the various 
heights of 131, 132, 138, and 139 degrees of Fahrenheit; in the bath, where it cools after standing some 
time, its temperature was 110. An humble building is erected over the bath, containing mean apartments, 
on one side for men, on the other for women : it is much frequented, as a cure for almost every complaint, 
particularly by the Jews, who have a great veneration for a Roman sepulchre excavated in a cliff near the 
spot, which they imagine to be the tomb of Jacob. About a mile from the town, and exactly in fiont of the 
lake, is a chain of rocks, in which are distinctly seen cavities or grottoes that have resisted the ravages of 
time. These are uniformly represented to travellers as the places referred to in the gospel history, which 
were the reson of miserable and fierce demoniacs, upon one of whom Jesus Christ wrought a miraculous 
and instantaneous cure (Matt, viii.28 ; Mark v. 2, 3 ; Luke viii. 37). 

The sea of Galilee, which is seen in the back ground of our engraving, derives its name from its situa- 
tion on the eastern borders of the province of Galilee ; it was anciently called the sea of Chinnereth, or 
Chinneroth (Numb, xxxiv. 11 ; Josh. xii. 3), from its vicinity to a town of that name. In 1 Mac. xi. 67, it is 
called the water of Gennesar, and in Luke v. 1, the lake of Gennesaret, from the neighboring land of that 
name. Its most common appellation is the sea of Tiberias, from the contiguous town of Tiberia, which has 
been described in the preceding paragraphs. 

This capacious lake is from twelve to fifteen miles in length, and from six to nine in breadth ; along the 
shore its depth varies, and in some parts it maybe sixty feet. The water is perfectly fresh, and is used by 
tiie inhabitants of Tiberias to drink, and for every culinary purpose. The waters of the northern part of 
this lake abound with delicious fish. It is remarkable that there is not a single boat of any description on 
the sea of Tiberias at present, although it is evident from the gospel history that it was much navigated in 
the time of Jesus Christ. The fish are caught partly by the fishermen going into the water up to their 
waists, and throwing in a hand-net, and partly with casting-nets from the beach ; the consequence is that 
a very small quantity only is taken, in comparison of what might be obtained if boats were employed. This 
accounts for the circumstance of fish being so dear at Tiberias, as to be sold at the same price per pound 
as meat. Viewed from a height, the water looks, amid the surrounding mountains, like an immense res- 
ervoir ; and from the northern part being covered with volcanic remains, it has been conjectured that this 
lake was at one period the crater of a volcano. It has been compared by travellers to Loch Lomond in 
Scotland ; and, like the lake of Windermere in Westmoreland, it is often greatly agitated by winds. A 
strong current marks the passage of the Jordan through this lake; and when this is opposed by contrary 
winds, which blow here with the force of a hurricane from the southeast, sweeping into the lake from the 
mountains, a boisterous sea is instantly raised, which the small vessels of the country (such as were 
anciently in use) were ill qualified to resist. Such a tempest is described in Matt. viii. 24-26, which was 
miraculously calmed by Jesus Christ with a word. The broad and extended surface of this iake, " cover- 
fng the bottom of a profound valley, surrounded by lofty and precipitous eminences, when added to 1 he im- 
pression under which every Christian pilgrim approaches, gives to it a character of unparalleled dignity.' 



HISTORY OF THE BIBLE. 513 

low, and gently reproving their want of faith, " rebuked the winds and the sea, and 
there was a great calm !" 

Arriving in the country of the Gadarenes (or Gergesenes), on the other side of the 
lake, he was met by two men, coming out from among the tombs, who, though pos- 
sessed with devils, and raging with madness, cried out, acknowledging Jesus to b>. 
the Son of God. From these unhappy creatures he expelled the infernal spirits, suf- 
fering them, at their own request, to take possession of a herd of swine, which were 
feeding near the seaside; whereupon the whole herd ran violently down into the 
sea, and perished. 

The loss of the swine, and probably the fear of some other calamity, induced the 
wicked Gadarenes earnestly to request that Jesus would leave their country ; and 
thus they lost the benefits and blessings of his ministry; for he accordingly departed 
from the coast of Gadara, aud returned to the city of Capernaum. 

While in the house of Matthew, who had made an entertainment for his master. 
he received an application from the ruler of the synagogue, by the name of Jairus, 
who fell at his feet, begging that he would come and heal his little daughter, then 
lying at the point of death. Before he arrived at the ruler's house, the spirit of the 
iamsel had ned ; but Jesus, taking her by the hand, awoke her from the sleep of 
death, and restored her to the astonished and rejoicing parents. 

After several other miracles of mercy and goodness, and a considerable time spent 
in proclaiming the good news of salvation, in different parts of the country, where he 
observed the multitudes as sheep without a shepherd, Jesus determined that the 
gospel should be more diffusively published. Accordingly, having called together his 
twelve apostles, and addressed them with a discourse filled with suitable instruction, 
advice, and encouragement, he sent them forth, by two and two, to preach the king- 
dom of God among "the lost sheep of the house of Israel," and to work miracles 
through his power. 

Thus commissioned, the apostles went forward into the work; nor did their master 
remain inactive: "He departed thence, to teach and to preach" in the different cities 
of the Jews. 

In the meantime John the Baptist had ended his mortal race, having fallen a sac- 
rifice to the pride of Herod, and the cruelty of his unlawful wife Herodias. At 
Herod's birth-night feast, the daughter of this Herodias so pleased the king, by her 
expertness in dancing, that he promised, with an oath, to give her whatsoever she 
might ask. The occasion was seized by the wicked Herodias, who instructed her 
daughter to ask the head of John the Baptist. This was accordingly done ; and the 
bloody gift was presented to the damsel in a charger. 

On the return of the twelve apostles, and their report to Christ, he took them with 
him to a desert place, there to spend some little time in retirement. Thither, how- 
ever, the people quickly followed him; and in this wilderness, the situation of the 
multitude drew forth a new instance of the Redeemer's power and goodness. They 
were without food, and likely to suffer for the want of it. But a lad present having 
five barley loaves and two small fishes, these were so increased, under the wonder- 
working hands of Christ, that five thousand men, besides a number of women and 
children, were amply supplied, and twelve baskets were filled with the fragments 
which remained. 

This miracle, so pleasing to the multitude, produced a determination, on their part, 
to make Christ a temporal king; but, far from acceding to these views, he dismissed 
the crowd, and sending his disciples on before him, in a vessel, he retired to a mount- 
ain, and spent the evening in prayer. 

While Jesus was thus engaged in secret devotion, the disciples were tossed on the 
water by a tempestuous wind. But about the fourth watch of the night (or three 
o'clock in the morning), they saw him approaching the vessel, walking on the waves. 
Struck with the sight of What appeared to them to be a spirit, "they cried out for 
tear." But Jesus quickly removed their apprehensions; and Peter, ir: the forward- 
ness of his heart, obtained leave to meet him on the water. Soon, however, his fear 
overpowered his faith, and, beginning to sink, he was dependant on the hand of his 
master for deliverance from death. 

Landing on the coast of Gennesareth, Jesus was, in a little time, surrounded by 
numbers bringing the sick in beds, to be healed. In the meantime, many of the 
people who had been miraculously fed by Christ, followed him to the city of Capor- 

i 38 



514 AN ILLUSTRATED 

naum. But Jesus taking occasion to reprove their selfish motives, directed their at- 
tention to that food which would nourish the soul; declaring himself to be the bread 
of God which came down from heaven, to give life to the world. The heavenly dis- 
course which he delivered, gave offence to some of his carnal followers, while it ex- 
hibited the only means of restoring lost sinners to spiritual life and eternal felicity. 

After reproving the Pharisees for their hypocritical attention to mere external 
ceremonies, while they overlooked inward purity and a righteous conduct, we find 
our Lord departing into the borders of Tyre and Sidon. Here, at the humble entreaty 
of a Syrophenician woman, in behalf of her daughter, who was grievously distressed 
by a demon, he delivered the afflicted creature from her calamity ; and then, leaving 
these coasts, came near to the sea of Galilee, where, for a while, he rested himself 
on a mountain. 

To this place the multitudes quickly resorted, bringing with them the lame, the 
blind, the dumb, the maimed, and many others, and laying them at the feet of Jesus 
to be healed. Here, too, his power and compassion were again manifested, in a 
miraculous supply of food; the fainting multitude, to the number of four thousand, 
beside women and children, being fed from seven loaves and a few small fishes ; and 
seven baskets-full of the fragments being afterward gathered up. 

From the place above mentioned, Jesus passed over to Dalmanutha, in the coasts 
of Magdala, where he was beset by the Pharisees and Sadducees, who demanded of 
him a sign from heaven, but met as they deserved, with a refusal and reproof. 
Going thence to the city of Bethsaida, he restored a blind man to sight; after 
which, we find him visiting the towns of Csesarea Philippi. In this journey our Lord 
entered into a private conversation with his disciples, on the subject of his own person 
and character ; and from that time began to give them some intimation concerning 
his approaching sufferings, and his resurrection from the dead. 

The disciples had heretofore seen their Lord, great indeed in power, but lowly in 
appearance. It remained for some of them to witness a splendor in his person, in- 
finitely transcending the pomp of the greatest earthly king. Taking with him three 
of his chosen followers, Peter, James, and John, and ascending a high mountain, for 
the purpose of private devotion, it came to pass, while engaged in prayer, that he 
was suddenly, and in a glorious manner, transfigured in their presence. His face 
shone as the sun, and his raiment became white and dazzling. At the same time 
also, appeared two glorified saints, Moses and Elijah, who entered into a conversa- 
tion with Jesus, concerning his approaching death, which was to be accomplished at 
Jerusalem. 

It seems to have been the night-season when this wonderful event took place. The 
three disciples, fatigued with the labors of the day, had sunk down to sleep, but 
awakened with the splendor of the light, they beheld the glorious scene ; while, as 
it passed off, a bright cloud overshadowed them, and a voice from the cloud pro- 
claimed, " This is my beloved Son, in whom I am well pleased ; hear ye him !" 

On coming down from the mountain, the next day after the transfiguration, we find 
Jesus healing a youth, who from his childhood had been afflicted with lunacy and a 
dumb spirit; and some time afterward, at Capernaum, directing Peter to go to the 
sea, and take from the mouth of the first fish which should come to his hook, a piece 
of money, for the purpose of paying tribute to the tax-gatherers. 

In the way to Capernaum, the disciples, not yet fully acquainted with the spiritual 
nature of their Master's kingdom, had held some dispute among themselves, who 
should be the greatest. Jesus, therefore, knowing what had passed, took occasion to 
warn them against a vain ambition ; inculcating on their minds a spirit of genuine 
humility, as the proper temper to be possessed by his servants, and pointing out the 
necessity of renouncing all onjects which might be inconsistent with the service of 
God, though dear to the feelings, as the hand, the foot, or the eye, to the body. 

After discourse of this sort, ancfmuch more, in which our Lord instructed his dis- 
ciples in the proper manner of dealing with each other, as members of his church, 
and pressed on them a ready disposition toward the forgiveness of injuries; we find 
him appointing, in addition to the twelve apostles, seventy disciples, whom " he sent 
two and two before his face, into every city and place, whither he himself would 
comt:." 

In the meantime, going up to Jerusalem, to the feast of tabernacles, Jesus entered 
imo the temple and taught. On this occasion much division and contention ensued 



HISTORY OF THE BIBLE. 



515 




Defile between Jerusalem and Jericho 



51 G AN ILLUSTRATED 

among the people. Some, offended at his faithful dealing, " sought to take him ;" " but 
his hour was not yet come." Some believed in him, as the promised Messiah, and 
others rejected him. At length the Pharisees sent chief-priests and officers to appre- 
hend him ; but, overpowered with the force of his words, they returned without him, 
declaring, " Never man spake like this man." 

After another instructive lecture, on the following day, and a disputation with the 
Jews, we have an account of the return of the seventy disciples to their master, with 
the report of their success. While engaged in discourse with these disciples, a cer- 
tain lawyer (or expounder of the Jewish laws), came forward, and with much self- 
consequence and secret, contempt of Jesus, proposed a plausible question, but with a 
design to involve him in a difficulty. He begged to be informed what he must do, for 
tiie attainment of eternal life. Had the question been proposed with an humble and 
teachable disposition, our Lord would doubtless have given a direct and explicit an- 
swer; but knowing the proud and captious temper of the scribe, he replied in a way 
which might tend to humble or silence him. He therefore referred him to the de- 
mands of the law, upon obedience to which the scribe placed his dependance, assuring 
him a complete compliance with those claims, of perfect love to God and man, would 
secure to him the blessing desired. " This do, and thou shalt live ;" as if he had said 
" Perform, punctually and perpetually, without interruption or imperfection, all the 
injunctions of the holy and spiritual law of God, and eternal life shall be thine, but, 
remember, that the least deviation or defect will ruin thee for ever."* 

The scribe, willing to stand on his own defence, and to evade conviction, proposes 
another question — "Who is my neighbor ?" It should seem that he, like all others 
who seek salvation by their own doings, was desirous of narrowing the demands of 
the law as much as possible, and reducing the number of those to whom the duties 
of love were owing. Our Lord wisely took this occasion of confuting the prevalent 
notion that neighbors were only such persons as lived near each other, or were con- 
nected by the ties of blood or religion. He therefore showed, by a parable, that we 
ought to extend our kindness to all our fellow-creatures in distress, of whatever nation 
or profession, even to those who have been separated from us by party quarrels and 
distinctions. 

"A certain traveller," said our Lord, "going from Jerusalem to Jericho,f was set 

* In this manner, St. Paul speaks (Gal. iii. 10), •' For as many as are of the works of the law," that is, 
who seek justification by it, " are under the curse ;" for it is written, " Cursed is every one that continueth 
not in all things which are written in the book of the law to do them." 

t Jericho was at this time a very important city ; indeed, it would seem from Josephus to have been next 
in consequence to Jerusalem itself. At this place also twelve thousand priests and Levites were stationed, 
with a view to the rotation of service at Jerusalem. Hence the peculiar propriety with which our Lord in- 
troduces the priest and Levite as passing this way. The road to Perea, beyond Jordan, also passed this 
way, whence it was one of the most frequented roads of Palestine. How fitly the road from Jerusalem to 
Jericho was made the scene of this interesting story, will appear when it is understood that this road has 
always been infested by numerous daring and desperate robbers ; and its character is so notorious, even at 
the present day, in this respect, that travellers are rarely allowed by the governor of Jerusalem to proceed 
to Jericho and the Dead sea without an escort. Josephus intimates, and Jerome says, that the savage 
mountainous wilderness through which this road passed had acquired the name of the bloody way. The 
monks however have restricted this name, or rather that of the " Valley of Abdonim" (blood), to a small 
round, grassy valley, which they have fixed upon as the place where the supposed facts of this parable took 
place. That the region is well suited for a scene of robbery and murder will appear by the following, from 
Mr, Buckingham : 

" The whole of this road from Jerusalem to Jericho is held to be the most dangerous about Palestine , 
and, indeed, in this portion of it, the very aspect of the scenery is sufficient, on the one hand, to tempt to 
robbery and murder, and, on the other, to occasion a dread of it in those who pass that way. It was parti) 
to prevent any accident happening to us at this early stage of our journey, and partly perhaps to calm oui 
fears on that score, that a messenger had been despatched by our guides to an encampment of their tribe 
near, desiring them to send an escort to meet us at this place. We were met here accordingly by a band 
of about twenty persons, on foot, all armed with matchlocks, and presenting the most ferocious and robber- 
like appearance that could be imagined. The effect of this was heightened by the shouts which they sent 
forth iron hill to lull, and which were re-echoed thiough all the valleys ; while the bold projecting crags of 
rock, and the dark shadows in which everything was buried below, the towering height of the cliffs above, 
and the' forbidding desolation which everywhere reigned around, presented a picture that was quite in har- 
mony throughout all its parts. It made us feel most forcibly the propriety of its being chosen as the scene 
of the delightful tale of compassion which we had before so often admired for its doctrine, independent]) 
of its local beauty. In these gloomy solitudes, pillage, wounds, and death, would be accompanied with 
double terror from the frightful aspect of everything around. Here the unfeeling act of passing by a fellow- 
creature in distress, as the priest and Levite are said to have done, strikes one with horror, as an act al 
most more than inhuman. And here, too, the compassion of the Good Samaritan is doubly virtuous, from 
the purity of the motive which must have led to it, in a spot where no eyes were fixed on him to draw forth 
the performance of any duty, and from the courage which was necessary to admit of a man's exposing him- 
self, by such deiay, to the risk of a similar fate to that from which he was endeavoring to rescue a fellow- 
creature." 

Ii space allowed, we should also be glad to transcribe the account which Sir F Henuiker gives of h:s 




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HISTORY OF THE BIBLE. 517 

upon by thieves, who not only rifled him of his clothes and money, but so dangerously 
wounded him, that they left him almost expiring on the ground. By chance a priest 
came that way, and saw the poor wretch weltering in his blood : but the sight did 
not affect him, he passed along unconcerned. Next came a Levite, as void of tender- 
ness and humanity as the priest. At last the groans of the poor wretch stirred up 
the curiosity of a Samaritan to see the cause, which he no sooner discovered, but, 
moved with compassion, he went to him, raised his head, recalled his fainting spirits, 
and closed his gaping wounds with healing balsams; then mounting him on his own 
beast he gently conveyed the man to the first inn, where at his own cost he entertained 
him while he stayed with him, and at his departure promised the host to be at what- 
ever further expense should be incurred." Our blessed Saviour applying this parable 
to the lawyer, asked him which he thought was neighbor to the poor traveller. The 
lawyer replied, " Undoubtedly he that was kind, and careful of him." Then says he 
to the lawyer, " Go thou and do likewise." Hereby plainly intimating, that no dis- 
tance of country or religion destroyed the true notion of neighborhood, but every per- 
son with whom we converse in peace and charity is that neighbor,' whom we are to 
love as ourselves. 

Two sisters, Martha and Mary, who make a considerable figure in the sacred his- 
tory, now present themselves to our notice. While, at a certain time, Jesus was en- 
tertained at the house of these pious women, Mary took her seat at the feet of the 
divine teacher, in order to receive instruction; while Martha, suffering herself to be 
over-anxious in making provision, complained of her sister's neglect, in not rendering 
her assistance. It was on this occasion that Christ gave to Martha that memorable 
admonition, so worthy of attention from the human family in general: "Martha, 
Martha, thou art careful and troubled about many things. But one thing is needful. 
And Mary hath chosen that good part which shall not be taken away from her." 

A great part of the gospel records, which yet remain to be noticed, consist in a de- 
tail of the discourses delivered by Christ to his disciples, together with reproofs to 
the hypocritical scribes and Pharisees, and a number of interesting parables. A brief 
notice of the most remarkable of these objects, as we pass on, is all that the limits 
of our history will allow. 

In answer to the request of his disciples, we find our Lord giving them instructions 
on the subject of prayer, and encouraging them to the exercise of this sacred privi- 
lege. When a certain Pharisee, with whom Jesus dined, found fault because he did 
not use the ceremony of the elders, by first washing, he took occasion to expose the 
vain pretences and hypocrisy of these people, who, while they were superstitiousiy 
nice in small matters, passed over judgment and the love of God: and warning his 
disciples against such principles, he exhorted them not to fear the displeasure of man, 
but to stand in awe of him who has power to cast into hell, as well as to kill the body. 

Occurrences which, in a religious light, might appear unimportant, afforded occa 
sion to this heavenly teacher, for the most important religious instruction. Thus, 
when one of the company desired him to interfere in the settlement of an inheritance, 
Jesus cautioned him, as w T ell as the congregation in general, to " beware of covetous- 
ness;" and, in an impressive parable, represented the folly and final wretchedness of 
those who feel secure of happiness in the possession of earthly plenty, and are dis- 
posed to " eat, drink, and be merry," while they are "not rich toward God." 

Our Lord was now, it seems, on another circuit through Galilee ; where, in one of 
the synagogues, he released from her affliction, a woman who had been bowed to- 
gether with her infirmity for eighteen years ; after which, we are informed of his re- 
turning toward Jerusalem, teaching" in the different cities and villages on the way. 

Being at the table of one of the Pharisees, in the course of this journey, Jesus im- 
proved the season by the parable of the Wedding Supper ; setting forth, under fig- 
ures, the rich provision of the gospel, and representing the various success of his min- 
isters in delivering the gracious invitation to sinners. On leaving the house, multi- 
tudes followed him; and the publicans and sinners .drawing near to hear him, the 
self-righteous scribes and Pharisees murmured at his condescension to these people. 
Our Lord defended his conduct on this occasion, in three parables, the last of which. 

being stripped naked by the Arabs, and left severely wounded, on this road, in the year 1820. As this travel 
ler states, a similar circumstance happened to the monk Brocard (not indeed two hundred years ago, as he 
says, but), toward the end of the thirteenth century. Many other testimonies might be collected of the 
dangerous character of the road from Jerusalem to Jericho. 



518 AN ILLUSTRATED 

called the parable of the Prodigal Son, is so very interesting and important, that we 
must not omit a brief sketch of its contents. 

A certain man is represented as having two sons ; the younger of whom, having 
received his portion, went into a distant country, where he " wasted his substance 
with riotous living." Reduced by poverty and famine to a state of wretchedness, he 
became a keeper of swine, to a citizen of that country ; but happily, in this situation, 
v ' he came to himself," and took the resolution to try once more the kindness of a fa- 
ther. Accordingly, he returned, with an humble and penitent confession, to his injured 
parent, who received him with joy and feasting, while the elder brother, murmuring 
at his reception, refused to unite in the pleasure and festivity of the day. 

This parable, which seems evidently to represent, in the person of the younger 
brother, the publicans and sinners, and in that of the elder, the scribes and Pharisees, 
contains also important instruction for us. In the younger brother we may see the 
sad fruits of sin and dissipation, both in a temporal and spiritual point of view, as 
well as the happy result of a return to God ; while the disposition and conduct of the 
elder, still serve to mark the character of the self-righteous, wherever they are found. 

The parable of the unjust steward, which follows that of the prodigal/is intended 
to admonish us, so to use the possessions of this world (called " the mammon of un- 
righteousness") as to secure the friendship of the distressed, especially among the 
friends of Christ; in other words, to use these worldly things to the glory of God and 
the good of men. And in the next parable which comes under our notice, two char- 
acters are represented, in their different states, both in this world and. in that beyond 
the grave. 

This is the parable of the rich man and Lazarus the beggar : the former living in 
splendor and plenty, but forgetful of God and religion ; the latter lying, an afflicted 
outcast, at the rich man's gate, but blessed with the favor of Heaven. Such was the 
state of things in this world ; but greatly was it reversed in the other ! The beggar 
dying, "was carried by the angels into Abraham's bosom," while, in hell, the rich 
man lifting up his eyes in torment, saw the blessedness of the once-afflicted Lazarus. 

After just mentioning the henling of the ten men who were diseased with leprosy ; 
the parable of the importunate widow, which was designed to encourage us to perse- 
verance in prayer ; and that of the Pharisee and publican, showing the contrast be- 
tween proud self-righteousness and humble penitence, — Ave hasten on to the feast of 
the dedication, at Jerusalem, where we find our Lord restoring to sight a man whc 
had been blind from his birth. 

This miracle, though attested in the clearest manner, had no effect toward re- 
moving the prejudice and enmity of the Pharisees. It was wrought on the sabbath 
day, and this, in their esteem, afforded some pretext for opposition. They accused 
Jesus of profaning the sabbath, and cast the man (who had now become his disciple) 
out of the synagogue. This opposition became still more violent, when Christ, in a 
discourse held with the Jews, in the porch of the temple, declared, " I and my Father 
are one." They even took up stones to stone him ; " but he escaped out of their 
hands, and went again beyond Jordan," where many resorted to him, and believed on 
him. 

We must not omit to mention here, among other instances of his goodness, the 
gracious regard shown to helpless infancy, by the Redeemer ; who, when some per- 
sons present brought young children to him, that they might share in his favor, 
" took them up in his arms, put his hands upon them, and blessed them." Then, 
departing thence, he went on to some other place which he had designed to visit. 

In the way, he was accosted by a young ruler, who, in an earnest manner, desired 
to know what he should do to inherit eternal life. The result of the conversation 
showed, that this amiable youth, with all his morality, was incapable of renouncing 
the world for Christ, and Jesus improved the serious occasion, by delivering a general 
caution against setting the heart on the perishing riches of this world; assuring his 
disciples, that those who had forsaken all for him, should, in some sense, be great 
gainers, even in this life ; and that in the world to come, they should have life ever- 
lasting. 

The next event to which we shall here pay attention, is the resurrection of Laz- 
arus. This man was the brother of Martha and Mary, who have been already intro- 
duced to our notice. Of this little family (who resided in the town of Bethany), it is 
testified, that they were all beloved of Jesus. Yet Lazarus, though loved of his 



HISTORY OF THE BIBLE. 



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520 AN ILLUSTRATED 

Lord, was sick, and eventually died of his illness. In the meantime a message from 
the two sisters had reached the Saviour, mentioning the sickness of his friend ; but 
continuing some time where he was, he did not reach the house of mourning till four 
days after the death and burial of Lazarus. 

This circumstance, however, offered no difficulty to him who was " the Resurrec- 
tion and the Life." Accompanied by a train of mourners, and the sisters of the 
deceased, with whom he wept on this occasion, he came to the sepulchre; and the 
stone which covered the mouth being removed, Jesus, after addressing his heavenly 
Father, " cried with a loud voice, Lazarus, come forth !" His word was attended 
with life-giving power : the grave resigned its prisoner ; " and he that was dead came 
forth," bound with grave-clothes, and his head wrapt with a napkin. " Loose him," 
said Christ, " and let him go." 

From that day forth, the Jews, convinced of his miraculous power, but still cherish- 
ing their enmity against him, " took counsel together to put him to death." On this 
account " Jesus walked no more openly among the Jews," till the time appointed for 
his suffering; but went, with his disciples, into the country near the wilderness, to a 
city called Ephraim. 



CHAPTER III. 

The passover, which now drew near, was the season appointed in the divine pur- 
pose for the death of Jesus Christ — himself the great passover, the atoning sacrifice 
for the sins of men. He departed, therefore, from the place of his retreat, in order to 
meeft the fate which he well knew awaited him, and of which he informed his disci- 
ples in the journey to Jerusalem.* 

* Jerusalem (Northwest View). — " Beautiful for situation, the joy of the whole earth, was mount Zion." 
to the heart of every devout Israelite : for thither " the tribes of the Lord went up to give thanks unto the 
name of the Lord ;" and '' there" also were " set thrones of judgment, the thrones of the house of David."' 
(Psalm xlviii. 2, cxxii. 4, 5.) Jerusalem is situated near the centre of Palestine, among the mountains, 
about thirty-seven miles from the Mediterranean sea, and twenty-three from the river Jordan. The most 
ancient name of this city was Salem (Gen. xiv. 18) ; and it was afterward called Jebus, from one of the 
sons of Canaan (Josh, xviii. 28). Being a very strong position, it resisted many attempts of the Israelites 
to subdue it, until at length it was reduced by David (2 Sam. v. 6-9), after which it received its present name, 
and was also called the city of David. 

After its destruction by the Chaldneans, Jerusalem was rebuilt by the Jews on their return from the Baby- 
lonish captivity, about the year B. C. 536. They exerted themselves much, in order to restore its former 
splendor ; and Herod the Great expended vast sums in its embellishment. At length it was taken, A. D. 
72. by tne Romans under Titus, who ineffectually endeavored to save its celebrated temple ; tne founda- 
tions" of which were ploughed up nvthe Bom an soldiers. Thus, agreeably to the predictions of th" prophets, 
'• Zion was pioughea as a field, and Jerusalem necame heans" (jer. xxvi 18, Mic. in. 12) ; and, comormubly 
to tne prophecy of Jesus Christ, not one stone was je.t upon another which wis not thrown dec: (Matt, 
xxiv. 2). As, however, the Jews continued to return, the emperor Hadrian planted a Roman colony there, 
and erected a city on part of the former site of Jerusalem, which he called iElia Capitolina, and exerted 
himself to obliterate all traces both of Judaism and Christianity. But in the reign of Constantine, the first 
Christian emperor, it resumed its ancient name, which it has retained to the present day. Julian the apos- 
tate, who, after his father, succeeded to the throne of his uncle Constantine, endeavored to rebuild the 
temple ; but his design (and that of the Jews whom he patronised) was frustrated, A. D. 363. An earth- 
quake, a whirlwind, and a fiery eruption, compelled the workmen to abandon their design. 

The subsequent history ofJerusalem may be narrated in few words. In A. D. 613 it was taken bj 
Cosrhoes, king of Persia, who slew ninety thousand of the inhabitants ; and, to the utmost of his power, 
demolished whatever the Christians had venerated. In A D. 627 the emperor Heraclius defeated Cosrhoes 
and Jerusalem was recovered by the Greeks. The calif Omar, the third in succession from Mohammed, 
was its next conqueror; A. D. 636 he captured it from the Christians after a siege of four months ; and it 
continued under the califs of Bagdad until A. D. 868, when it was taken by Ahmed, a Turkish sover- 
eign of Egypt. During the space of 220 years it was subject to several masters, Turkish and Sara 
cenic ; and in 1099 it was taken by the crusaders under Godfrey of Bouillon, when the standard of the cross, 
was triumphantly displayed upon its walls, and it again became the capital of a kingdom. The Christian 
monarchy of Jerusalem was of short duration. 

Godfrey was succeeded by his brother Baldwin, who died in 1118. In the year 1188 Saladm, sultan of the 
East, captured the city, which was restored to the Latin princes by Saleh Ismael, emir of Damascus, and 
fifty years afterward they lost it to the sultans of Egypt, who held it until 1382. Selim the Turkish sultan, 
'•educed Egypt and Syria, including Jerusalem, in 1517 ; and it still continues under the Turkish dominion, 
' trodden down of the Gentiles," in literal fulfilment of our Lord's prediction. 

Our engraving (page 495), exhibits a general view of Jerusalem with the walls. This city occupies an 
irregular square between two miles and a half and three miles in circumference. The walls by which it is 
surrounded are flanked, at irregular distances, by square towers, and have battlements all around on their 
summits, with loop-holes for arrows or musketry close to the top. The walls appear to be about fifty feet 
in height, but are not surrounded by a ditch : within them are seen crowded dwellings, remarkable in no 
respect, except being terraced by flat roofs, and generally built of stone. The large building, with a cupola 
toward the left, is the mosque of Omar, the most elegant edifice of the Turks in Jerusalem. It occupies 
the site of the great temple of Solomon, and :s held in such profound veneration by the Mussulmans as 



HISTORY OF THE BIBLE. 521 

On leaving Jericho, where they called on the way, Jesus was addressed by two 
blind men (one of whom was known by the name of Bartimeus, the son of Timeus), 
who cried out to him, "Jesus, thou son of David, have mercy on us !" The com- 
passionate Saviour restored their sight, and they followed him with thankful hearts, 
glorying God. 

In the crowd which gathered around Jesus, in passing through Jericho, was a man 
by the name of Zaccheus, a chief man among the publicans, and rich. Being low of 
stature, he ran before the multitude, and climbed a sycamore-tree, in order to have a 
sight of this great prophet. He was not, however, concealed from the eye of Christ, 
who called him down from the tree, and graciously declared, that salvation had come 
to his house ; while Zaccheus, under a divine influence, professed his intention to give 
half his goods to the poor, and his readiness to restore fourfold to any person who 
might have been defrauded by his dealings. 

Six days before the passover, Jesus came to Bethany,* where, being at supper in 
the house of Martha, with his disciples and Lazarus, Mary expressed her holy affec- 
tion by pouring on his head an alabaster-box of precious ointment, anointing his feet 
also, and wiping them with her hair; and this act Jesus declared, was the anointing 
of his body to his approaching burial. 

Having come to the mount of Olives, he sent two of his disciples to procure a colt 
(the foal of an ass) on which, though never before ridden by man, he made his entry 
into the city of Jerusalem ; thus fulfilling a prophecy respecting the Messiah, in Zecti. 
ix. 9. In the meantime, the multitude that surrounded him spread their garments in 
the way, and cutting branches from the trees, strewed them in the road, according to 
the usual custom of expressing joy, on the arrival of a great prince. Many also from 
Jerusalem met him with branches of palm-trees ; while all his disciples and followers 
united in crying, " Hosanna to the Son of David !" 

The heart of Jesus, however, was far from being elated with this triumph. " When 
he was come near, he beheld the city, and wept over it !" He saw the approaching 
doom of this devoted place, when God, in righteous indignation, would give it up to 
the power of the Roman armies; and, in a prophecy directed to the city, he foretold 
that doom. 

Having entered into the temple, and again expelled the profane rabble of traders 
and money-changers, who, it seems, had resumed their seats,! he healed the blind 

to have become forbidden ground to any Jew or Christian, who, if detected entering its precincts, must 
either adopt the Mussulman faith or forfeit his life. Two modern travellers, however (the late Mr. Burck- 
hardt, and M. Badhia under the assumed name of Ali Bey), succeeded in obtaining a view of the interior of 
this building, in the garb of Moslems ; and subsequently it was visited and ex-amined in detail, four several 
times, by Dr. Richardson, whose skill as a physician had procured for him that extraordinary privilege. The 
elevated platform or terrace upon which it stands is bounded by embankment-walls, and others of ancient 
construction, forming a level area of 795 feet in length by 750 feet in breath. The two low cupolas tow- 
ard the right of our plate indicate the church of the Holy Sepulchre, of the interior of which a view has 
been given at page 503. It is erected on the site of the magnificent ancient church which was destroyed by 
fire some years ago : it has been rebuilt by various sects of Christians, who have separate portions of the 
building allotted to them for the performance of their respective services. The general plan of the former 
building is stated to have been preserved with such exactness, that the descriptions of it given by former 
travellers are equally applicable to the modern edifice. The Greek, Armenian, and Latin Christians, sev- 
erally have their convents : the principal is that of Saint Salvador, which is occupied by monks of the 
Franciscan order, who hospitably entertain pilgrims of all Christian nations. It will accommodate about two 
hundred persons, and is so completely enclosed by lofty walls as to resemble a fortress. 

The population, ordinarily resident in Jerusalem, may be stated at 12,000 ; but it is considerably increas- 
ed by the pilgrims who flock thither at certain seasons of the year, particularly at Easter, when they are 
crowded into the several convents. 

* Bethany, as we are informed (John xi. 18), was " nigh unto Jerusalem, about fifteen furlongs off." 
The place is not mentioned, at least under this name, in the Old Testament ; but it occurs several times in 
the Talmudical writings. It is situated to the east of the Mount of Olives, on the road to Jericho. Its situ- 
ation is pleasant and somewhat romantic, being sheltered by the Mount of Olives on the north, and abound- 
ing with trees and long grass. It is now a poor village, inhabited by Arabs ; and the cultivation of the ad- 
jacent soil is much neglected. It seems, however, about our Saviour's time to have enjoyed some kind of 
trade (perhaps in olives, figs, and dates, which abounded in this neighborhood), as the Jewish writers men- 
tion " the shops of Bethany," which were, as they inform us, destroyed three years before Jerusalem. 
Bethany is at present chiefly noticed on account of its mention in the gospels ; and in consequence ol 
which, it contains a full proportion of the sort of objects to which the attention of pilgrims is usually direct- 
ed : these are the tomb of Lazarus, with the ruins of the house he is supposed to have occupied, and also 
the houses of his sisters, and of Simon the leper. That which is shown as the house of Lazarus is a ruin, the 
stones of which are very large, and of a solid and sombre cast of architecture ; and which the Rev. V. Mon- 
roe (" Summer's Ramble in Syria," vol. i., p. Ib9) conjectures to have formed part of the convent built by 
Fulco, king of Jerusalem. Near these ruins is the alleged tomb of Lazaras, thus noticed by the same 
writer : " The exterior doorway of the tomb of Lazarus is formed artificially cf stone-work ; but the steep, 
narrow, and winding staircase which leads below, is cut in the living rock, as well as the grave itself." 

+ It does not appear probable, that this transaction, recorded so late in two of the evangelists, is the same 
with that mentioned by John, so early in the public ministry of Christ 



522 AN ILLUSTRATED 

and (he lame, who came to him there ; though his wonderful works, and the shout- 
ings of the children in the temple, crying, " Hosanna to the Son of David," sorely dis- 
pleased the chief priests and scribes, who "sought to destroy him, and could not find 
what they might do; for all the people were very attentive to hear him." 

In the course of his public exercises, Jesus having addressed his heavenly Father, 
praying that God would glorify his own name, a voice from heaven declared, " I have 
both glorified it, and will glorify it again." This voice was mistaken by some for 
thunder; others said an angel had spoken to him; but Jesus assured them that this 
voice had come, not on his account, but for their sakes, that they might profit by this 
divine testimony. 

After many discourses and admonitions delivered to the scribes and Pharisees, who 
endeavored, but in vain, " to entangle him in his talk," as well as several parables, 
which we here pass over, we find our Lord, in a prophetic way, informing his disci- 
ples on the subject of the destruction of Jerusalem ; the certainty of that calamitous 
event, and the circumstances which would attend it. He foretels also the spread of 
. the gospel ; represents, in the parable of the five talents, and in that of the ten 
virgins, the state of the visible church on earth; and closes his discourse with an ac- 
count of the great day of judgment ; when he, as the king, will sit upon the throne 
of his glory, and pass on the righteous and the wicked their final sentence. 

We next take a view of our divine Saviour, preparing to eat the last passover with 
his disciples; while Judas Iscariot, one of the twelve apostles, makes a bargain with 
the chief priests and captains, to betray him into their hands. Thirty pieces of silver 
were the price of his master's blood ; and from that time " he sought opportunity to 
betray him in the abstnce of the multitude." 

At the supper of the passover, which Jesus informed his disciples was the last he- 
should eat with them on earth, he made a declaration that one of them would betraj 
him; and intimating to Judas that he was acquainted with his design, the traitor 
went out, in order to accomplish his purpose. On this memorable night, Jesus insti- 
tuted what is termed the Lord's Supper; giving to his disciples the bread, in token 
of his body, broken for his people; and then the.wine, representing his blood, shed 
for the remission of sins. At this passover too, our Lord gave a notable example of 
humble condescension, by girding himself with a towel, and washing the feet of his 
disciples. 

Judas being now gone, Jesus entered on a long discourse fitly adapted to the situa- 
tion of his disciples under the melancholy prospect of parting with their Lord. This 
was closed by a fervent prayer in their behalf; and then he went out with his disci- 
ples, and, crossing the Brook Kedron, entered into a garden called Gethsemane,* where 

* Oltve trees now standing in the Garden of Gethsemane (see engraving, p, 499;. — The Garden of 
Gethsemane is one of those sacred places in the vicinity of Jerusalem, whicn is visited by every Christian 
pilgrim. This deeply interesting spot is situated between the foot of the Mount of Olives and the brook 
Kedron : it was a place frequently resorted to by Jesus Christ and his Apostles. Thither Judas proceeded, 
accompanied by a number of officers, to betray him ; and here the Saviour endured his " agony and bloody 
sweat." (Luke, xxii. 39-19. Matt', xxvi. 36-56. Mark, xiv. 3'2-46. John, xviii. 1-12.) This garden is sur- 
rounded by a coarse low wall, of a few feet in height, and about the third part of an acre in extent. When 
Mr. Catherwood was here in 1834, taking the drawings for his beautiful panorama of Jerusalem, it was plant- 
ed with olive, almond, and fig trees. Eight of the olive trees are so large, that they are said to have been 
in existence ever since the time of Jesus Christ. Although we are informed by Josephus that Titus cut 
down all the trees within one hundred furlongs of the city ; yet it is not improbable that these trees (which 
are unquestionably of very remote antiquity) may have arisen from the roots of the ancient trees ; because 
the olive is very long-lived, and possesses the peculiar property of shooting up again, however frequently 
it may be cut down. The trees, now standing in the Garden of Gethsemane, are of the species known to 
botanists as the Olea Europce : they are wild olives, and appear pollarded from extreme age, and their stems 
are very rough and knarled : they are highly venerated by the members of the Roman communion here, 
who consider any attempt to cut or injure them as an act of profanation. Should any one of them, 
indeed, be known to pluck any of the leaves, he would incur a sentence of excommunication. Of the 
stones of the olives, beads are made, which the monks of the Latin convent regard as one of the most 
sacred objects that can be presented to a Christian traveller. 

At the upper end of the garden is a naked ledge of rock, where Peter, James, and John, are said to have 
slept during the Redeemer's agony ; and a few paces thence a grotto is shown, in which it is reported that 
he underwent the bitterest part of his agony, and " his sweat was as it were great drops of blood falling 
down to the ground." (Luke, xxii. 44.) A small plot of ground, twelve yards long, is separated as accurs- 
ed ground, being ,ne reputed spot where Judas betrayed his master with a kiss. 

The ridiculous gravity with which the precise places are shown, where the most affecting and important 
incide .'s in our Saviour's history occurred, can not entirely destroy the interest we feel, when we imagine 
ourselves to be near the spot where the disciples and their Lord so often met to converse about the things 
pertaining to his kingdom, and to receive instruction in the mysterious plan of redemption which was then 
opening so gloriously upon a ruined world. 

The prospect from the Garden of Gethsemane is one of the most pleasing in the vicinity of Jerusalem 
The walls of the city are very distinctly seen hence, at the extreme edge of a precipitous bank 



HISTORY OF THE BIBLE. 



523 




524 AN ILLUSTRATED 

he had often before retired. Here he gave his disciples notice of his being about to 
be taken, even on that night, when they would all be scattered from him, as sheep 
when the shepherd is smitten (Zech. xiii. 7). 

This declaration roused the zeal of Peter, who, too full of confidence, avowed his 
determination never to forsake his master; but Christ assured him, that before the 
cock should crow twice on that night, Peter would thrice deny that he knew him. 
The event, as we shall see, proved the knowledge which Jesus had of Peter's weak- 
ness, and served as a warning to him ever afterward. 

And now, taking with him three of his disciples, Peter, James, and John, and re- 
tiring from the rest, Jesus began to feel that severe anguish of mind, which was the 
consequence of his taking our sins, and standing in the place of transgressors. Nor 
was this all. Having withdrawn a small distance from the three disciples, he fell on 
his face in prayer, and being in an agony, " his sweat was as it were great drops of 
blood falling down to the ground." In this conflict of soul, there appeared an angel 
from heaven, strengthening him; after which he returned and joined the company of 
his disciples. 

In the meantime, Judas, with a band of armed men, approached, with lanterns 
and torches ; and giving them the appointed token, by kissing his master, they took 
hold on the unresisting Jesus, and having bound him, they led him away to Caiaphas, 
the high-priest. After a mock trial before the Jewish council — where he suffered 
the most shameful treatment — he was pronounced worthy of death; but, as the Jews 
had not now the power of life and death in their hands, he was sent to Pontius 
Pilate, the Roman governor, in order that this sentence might be confirmed. 

We must not, however, omit to take notice of Peter, while his master stood ar- 
raigned before the council. While all the other disciples, except John, had fled, 
Peter, following at a distance, obtained admittance into the palace of the high-priest. 
Here he was three times charged, by some present, with being a disciple of Jesus, and 
three times he denied the charge. But when, on the third denial, the cock crew a 
second time, " Jesus turned and looked on Peter." His heart was immediately smit- 
ten ; he remembered his Lord's prediction, and " he went out and wept bitterly." 

In the case of Peter there was hope; but in that of Judas there was none. When 
the traitor saw that his master was condemned, his guilty soul was stung with re- 
morse ; " he brought again the thirty pieces of silver to the chief priests and elders," 
and declaring that he had "betrayed the innocent blood," he cast them down in the 
temple, and departing in despair, went and hanged himself. 



CHAPTER IV. 

From the bar of Pilate, Jesus was passed to Herod, the tetrarch of Galilee — Avho 
nappened at that time to be in Jerusalem — and from Herod he was returned to Pilate. 
His trial then proceeded; and, notwithstanding the persuasion of the governor that 
Tesus was innocent, the voice of the multitude and of the chief priests prevailed; and 
Pilate, having scourged him, delivered him up to their fury. The most cruel indig- 
nities followed. They crowned him with thorns, mocked him, spit upon him, smote 
him on the head, and ultimately led him away to be crucified. 

Pilate had, indeed, shown a desire to deliver Christ from the sentence of condem- 
nation, and, as it was the custom at the passover, to release a prisoner, he proposed 
him as the object of favor on this occasion; but such was the malice of his enemies, 
that they cried out for the death of Jesus, and for the release of Barabbas, who was 
a murderer and a robber; and such was the time-serving spirit of Pilate, that he 
could not resist the wishes of the multitude. 

The place of execution was called Calvary, a little without the city of Jerusalem* 
and thither Jesus was conducted, bearing his cross. It was the third hour of the 
day (or nine o'clock in the morning) when, arriving at the place, they crucified Jesm 
Christ, nailing his hands and feet to the cross, and raising him up between the heaven; 
and the earth; while, full of divine compassion on his murderers, he prayed, " Father 

Through the trees, the bridge over the Kedron is clearly perceptible ; and the Turkish burial-ground is t 
marked point, from the tombs being mostly white, with turbans on the top, to indicate the Moslem faith ol 
the individuals whose remains are there interred. 



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HISTORY OF THE BIBLE. 



525 



forgive them, for they know not what they do !" At the same time, also, they cruci- 
fied two thieves — who had been brought along with Jesus — the one on his right 
hand, and the other on his left. 

The cross of Christ is one of the most interesting objects which can be presented 
to the Christian reader. An eminent divine says of it : "Let it be to the Jews a 
scandal, or offensive to their fancy, prepossessed with expectations of a Messiah 
flourishing in secular pomp and prosperity ; let it be folly to the Greeks, or seem ab- 
surd to men puffed up and corrupted in mind, with fleshly notions and maxims of 
worldly craft, disposing them to value nothing which is not grateful to present sense 
or fancy, that God should put his own beloved Son into so very sad and despicable a 
condition ; that salvation from death and misery should be procured by so miserable a 
death ; that eternal joy, glory, and happiness, should issue from these fountains of 
sorrow and shame; that a person in external semblance devoted to so opprobrious 
usage should be the Lord and Redeemer of mankind, the King and Judge of all the 
world ; let, I say, this doctrine be scandalous and disdainful to some persons tainted 
with prejudice ; let it be strange and incredible to others blinded with self-conceit ; 
let all the inconsiderate, all the proud, all the profane part of mankind, openly with 
their mouth, or closely in heart, slight and reject it: yet to us it must appear grateful 
and joyous; to us it is a faithful and most credible proposition, worthy of all accepta- 
tion, that Jesus Christ came into the world to save sinners, in this way of suffering 
for them." In such a light as this must every true Christian look upon the cross of 
his blessed Redeemer. 

The cruel mode of punishment by crucifixion appears to have been in use from the 
earliest recorded period of history. Possibly it was the invention of some barbarous 
tribe to prevent the escape of a captive, by fastening him to a tree; or used to inflict 
death on an enemy, by leaving him exposed upon a tree, to be a prey to birds and 
beasts, or to die of hunger. In time, however, it was adopted by the most civilized 
nations of antiquity. - Among the Carthaginians, persons of all ranks, even com- 
manders of arrmVj, were subject to it : among the Romans, however, it was considered 
as the punishment of slaves, and inflicted on that class only. With reference to the 
Hebrews, i; seems doubtful whether crucifixion was a mode of punishment practised 
by them in ancient times. The putting the sons of Saul to death, as recorded 2 Sam. 
xxi., has been adduced as an argument that it was; and the term " hanged on a tree," 
which is used, Acts x. 39, to describe crucifixion, seems to favor such a view. 

Whatever the original form of crosses may have been, we can not tell; but in the 
course of time they were made of two pieces of wood, and they have been divided by 
antiquaries into three kinds: 1, the crux decussala, or cross divided like the letter X, 
and usually called St. Andrew's cross; 2, the crux commissa, or joined cross, consisting 
of an upright piece of timber, with a transverse piece on the extreme top, at right 
angles with the first, like the letter T; and 3, the crux immissa, or let-in cross, in 
which the transverse piece of timber is let into the upright, but placed somewhat be- 
low the top of the upright, in this form f. It is the latter cross on which our Saviour 
is usually represented to have suffered, and though there may not be any absolute 
authority for ascertaining the precise form of the cross used on this occasion, yet the 
circumstance of an inscription being placed over his sacred head renders the con- 
jecture probable. 

It is said by St. John, (xix. 17), that Jesus went forth "bearing his cross." Ac- 
cordingly, we find painters representing our Saviour bearing the entire cross on which 
he suffered. '1 his, however, if we take into consideration the great weight the cross 
is thought to have been, from its size, and from its being made of the hardest wood, 
generally of oak, could scarcely be possible; and painters themselves have also been 
practically sensible of this; for the same painter who represents Christ bearing his 
cross, gives a representation of one shorter and more portable, than that which he ex- 
hibits in a painting of the crucifixion. But this, some imagine, may be correct. 
They think that the cross which our Saviour carried was a representation of the cross 
of actual crucifixion; and that it was usual for prisoners to bear such, to suggest to 
the people in the streets through which they were conducted the kind of punishment 
they were about to undergo. Lipsius, on the contrary, explains that the heaviest 
part of the cross, the perpendicular beam, was either fixed in the ground before, or 
was ready to be set up when the condemned person arrived; and he contends, that the 



526 AN ILLUSTRATED 

« 

part which the prisoner carried was the large cross-beam to which the arms of the 
cruciried were fastened. There are others, again, who think that the crosses of the 
ancients were not so lofty, large, and massive, as ihose depicted by painters; and 
certainly instruments of such dimensions would be unnecessary for the purpose. 
Pone crucem servo, " Put the cross to the slave," is an expression used by Juvenal. 
It is probable, therefore, that it was the real cross which our Saviour carried, and that 
he was nailed to it before it was raised and fixed in the ground; which is in accord- 
ance with the general opinion. 

The manner in which this was done has been thus graphically described : " When 
the malefactor had carried his cross to the place of execution, a hole was dug in the 
earth in which it was to be fixed ; the criminal was stripped ; a stupefying potion 
was given him; the cross was laid on the ground; he was distended upon it, and 
four soldiers, two on each side, at the same time were employed in driving four large 
nails through his hands and feet. After they had deeply fixed and riveted these nails 
in the wood, they elevated the cross with the sufferer upon it ; and in order to infix it 
the more firmly and securely in the earth, they let it violently fall into the cavity 
they had prepared to receive it. This vehement precipitation of the cross must have 
occasioned a most dreadful convulsive shock, and agitated the whole frame of the 
malefactor in a dire and most excruciating manner. These several particulars were 
observed in the crucifixion of our Lord. Upon his arrival at Calvary, be was strip- 
ped; the medicated cup was offered to him; he was fastened to the cross; and while 
they were employed in piercing his hands and his feet, it is probable that he offered 
to Heaven that most benevolent and affecting prayer for his murderers, ' Father, for- 
give them, for they know not what they do.' " 

Of whatever size the cross on which our Redeemer paid the penalty of our trans- 
gressions might have been, we learn from St. Mark that it was of great weight. He 
intimates to us, in a parallel passage to that of St. John, that the soldiers, finding that 
Jesus, exhausted by his sufferings, was no longer able to bear his cross, laid hold of 
one Simon, a Cyrenian, who happened to be passing, and compelled him to bear it 
for the sufferer (Mark xv. 21). The practice of a prisoner bearing his own cross, at 
least among the Romans, very probably arose from the deep disgust and horror with 
which they looked upon this instrument of punishment; the prisoner, accordingly, 
was condemned to bear his own instrument of torture. 

Previous to crucifixion, it was the custom to scourge the sufferer, after which he 
was stripped naked ; and it is probable, as we have seen, that he was laid down on 
the cross for the purpose of having the nails driven into his hands and feet ; or, as 
was sometimes the case, of being fastened to the cross with ropes. The cross was 
then elevated, and afterward the legs were broken, and wounds were inflicted with a 
spear or other sharp instrument, to hasten death. But this was not invariably done; 
and as, in the case of its omission, death would not ensue for a length of time, guards 
were placed to prevent the relations and friends from giving thern any relief, taking 
them away while alive, or removing their bodies after they were dead. Sometimes 
crucifixion took place with the head downward ; and St. Peter is said to have suf- 
fered death in this way, at his own express desire, deeming himself unworthy to 
suffer in the same position with his beloved master. 

In leading to his death a person condemned to crucifixion, it was usual to carry 
an inscription before him, stating the crime for which he suffered. To the charge 
of Jesus, no crime could be laid ; but to his cross they fastened this inscription : 
" This is the King of the Jews," Luke xxiii. 38. This was written in three differ- 
ent languages, and the reason which has been given for this is, that none might be 
unapprized of its contents. It was written in Greek, which was the general language 
of commerce in western Asia, and which would be familiar to many Jews from Eu- 
rope, Egypt, and elsewhere; it also was written in the Syriac, called " Hebrew," the 
vernacular language of Palestine; and it was written in Latin, probably for the use 
of the Romans, many of whom would assemble at Jerusalem during the paschal 
week. 

To advert to the many passages of holy writ which point to the cross of Christ as 
the foundation of a sinners hope, would extend our work beyond the assigned limits. 
It must suffice, therefore, to say, that it is the sum and substance of the Bible, and 
that, if we would be saved by it, we must look to it with an eye of faith, as eagerly 



HISTORY OF THE BIBLE. 



527 




528 AN ILLUSTEATED 

and fixedly as the Israelites of old, when bitten by the fiery serpents, looked to tne 
brazen serpent — which prefigured the cross — erected by Moses to effect their care 
There alone is our hope of redemption. 

The punishment of crucifixion, it has been said, was so common among the Romans, 
that, by a very usual figure, pains, afflictions, troubles, &c, were called crosses. 
Hence, our Saviour says, that his disciples must take up their cross, and follow him 
(Matt. xvi. 24). The cross, therefore, is the sign of ignominy and suffering, yet it is 
the badge and glory of the Christian. Christ is the way we are to follow ; and 
there is no way of attaining that glory and happiness which are promised in the 
gospel, but by the cross of Christ. 

While under the agonies of the cross, the Redeemer manifested his filial affection, 
by committing his mother to the care of the beloved John; and in the same situation, 
he gave a signal instance of the power and freeness of his grace, toward one of the 
thieves, who hung beside him. The heart of this poor creature was smitten with 
conviction and repentance, and, addressing a prayer to the dying Saviour, he received 
the soul-cheering answer, " To-day shalt thou be with me in paradise." 

About the sixth hour (or middle of the day) a supernatural darkness covered the 
whole land, which continued till the ninth hour (or three o'clock in the afternoon), 
when Jesus cried with a loud voice, " Eloi, Eloi, lama, sabachthani !" — that is, " My 
God, my God, why hast thou forsaken me! 1 ' — thus showing that his soul was in 
pangs, as well as his body. After a little space, he cried again with a loud voice, 
and commending his spirit into the hands of his Father, " he bowed his head, and 
gave up the ghost." 

At this awful event, the veil of the temple was rent in twain from the top to the 
bottom ; the earth quaked, and the rocks were torn asunder; the graves, too, of many 
of the saints were opened, and the dead, arising, appeared to many in the city of 
Jerusalem. These fearful tokens gave a solemn check, to the feelings of the multi- 
tude that attended, and produced on the minds of several a conviction that Jesus was 
the Son of God. 

Thus expired this wonderful Sufferer ! — a ransom for sinners, a Saviour to all who 
truly believe in his name. And now, as the next day was the sabbath of the Jews, 
as the bodies were not to remain on the cross on that day, and as they were making 
preparation for its approach, they petitioned Pilate that the legs of the crucified mi°-ht 
be broken, and that they might be taken away. The soldiers, therefore, having 
broken the legs of the two malefactors, when they came to Jesus and found that he 
was already dead, forebore to perform the operation on him ; but one of them, to in- 
sure his death, pierced his side with a spear, whence there issued blood and water. 

When the evening was come, Joseph of Arimathea, a rich man and a counsellor, 
and one who "waited for the kingdom of God," having begged of Pilate the body of 
Jesus, took it down from the cross, and, assisted by Nicodemus, wrapped it in fine 
iinen, with a quantity of spices, after the Jewish mode of burying. Thus prepared, 
they laid the sacred body in Joseph's own new tomb, which was hewn out of a rock, 
in a garden near at hand, and rolling a large stone to the door of the sepulchre, they 
departed. 

At the same time, several pious women who followed Jesus from Galilee, and 
who from a distance had beheld the mournful scene of his sufferings, being present 
at his burial, and seeing how the body was deposited, " returned and prepared spices 
and ointments," intending after the Sabbath to visit the sepulchre for the purpose of 
embalming the body of their Lord. The chief priests and Pharisees, on their part, 
look a different course. By the authority of Pilate, they sealed the stone at the 
mouth of the tomb, setting around it a guard of soldiers, to prevent any attempt by 
the disciples of Jesus to steal him away, and thus pretend that their Master was 
risen. 

Such was the state of things, till the commencement of the third day, being the 
first day of the week. Early in the morning of that day, Mary Magdalene, with 
Salome, and another female "disciple by the name of Mary, coming to the sepulchre 
for the purpose (as before mentioned) of embalming the body of Christ, found the 
stone removed from the door. Scenes the most awful and glorious had just before 
been exhibited. A great earthquake shook the place ; the angel of the Lord descend- 
ing from heaven, rolled away the stone and sat upon it ; and while the keepers, struck 



HISTORY OF THE BIBLE. 529 

with terror, became as dead men, Jesus, awaking from the sleep of death, arose and 
left the tomb.* 

His first appearance after this great event was to Mary Magdalene, who stood 
weeping at the sepulchre when Peter and John, who had made a visit to the place, 
had departed. Afterward he appeared to a company of women on their return from 
the sepulchre ; then to two of the disciples on their way to a village called Emmaus, 
a few miles from Jerusalem. The reports, however, of these witnesses of the resur- 
rection met with but little credit with the rest of the disciples, till Jesus, on the even- 
ing of the same day, presented himself among them, and confirmed their faith by 
appealing to his lately wounded hands and feet. 

Id the meantime, the affrighted guards had fled from the sepulchre and related 
their tale of wonder to the chief priests, who, alarmed at the consequences that 
might follow, hired these wretched creatures to say that the disciples came by night, 
and stole away the body of Jesus while they were asleep. This absurd report was 
accordingly propagated, and prevailed among the Jews as a fact. 

It is proper we should here take notice of the case of Thomas, called Didymus, 
who, not being with the disciples when Jesus made his appearance among them as 
above mentioned, declared that he would not believe in the reality of his resurrection 
unless he should see and feel the print of the nails in his hands, and the effect of the 
wound in his side. Accordingly about eight days after, when the disciples were all 
together, Jesus again appearing among them presented his hands and his side to 
Thomas, with a ieproof for his unbelief; while the astonished disciple, overpowered 
with conviction, exclaimed, " My Lord and my God." 

"After these things, Jesus showed himself again to his disciples at the sea of 
Tiberias," where several of them were employed in fishing, and then, by appoint- 
ment, he met the eleven apostles on a mountain in Galilee, where he delivered to 
them the great gospel commission, to go forth and " teach all nations, baptizing them 
in the name of the Father, and of the Son, and of the Holy Ghost;" pronouncing at 
the same time, " He that believeth, and is baptized, shall be saved ; but he that be- 
lieveth not shall be damned." 

Forty days Avas the time pre-ordained for our Lord's continuance upon earth after 
his resurrection. These days being now almost expired, the apostles, according as 
they had been ordered, with some of their select friends, returned to Jerusalem, and 
there assembled themselves in a private place, as they had always done after the 
crucifixion of their Master. Here our blessed Lord appeared to them for the last 
time ; and after instructing them in many particulars concerning the kingdom of 
God, and the manner in which they were to behave themselves in propagating the 
doctrine of the gospel, he put them in mind that, during his abode with them in Gali- 
lee, he had often told them that ail things written in the law, the prophets, and the 
Psalms, concerning him were to be exactly accomplished. At the same time " he 
opened their understandings;" that is, he removed their prejudices by the operation 
of his Spirit, cleared their doubts, improved their memories, strengthened their judg- 
ments, and enabled them to discern the true meaning of the Scriptures. He then 
reminded them that both Moses and the prophets had foretold that the Messiah was 
to suffer in the very same manner he had suffered ; that he was to rise from the dead 
on the third day as he had done; and that repentance and remission of sins was to 

"* The Resurrection. — Twice had the sun gone down on the earth, and all as yet was quiet at the sepul- 
chre : Death held his sceptre o'er the Son of God ; still and silent the hours passed on ; the guards stood by 
their posts ; the rays of midnight moon gleamed on their helmets and on their spears ; the enemies of Christ 
exulted in their success ; the hearts of his friends were sunh m despondency and sorrow ; while the spirits 
of glory waited with anxious suspense to behold the event — wondering at the depth of the ways of God. 
At length, the morning star, arising in the east, announced the approach of light : the third day began to. 
dawn on the world, when on a sudden the earth trembled to its centre, and the powers of Heaven were 
shaken ; an angel of God desconded ; the guards shrunk back from the terror of his presence, and fell pros- 
tra'.e on the ground. His countenance was like lightning, and his raiment was white as snow ; he rolled 
away the stone from the door of the sepulchre, and sat on it. 

But who is this that, corneth from the tomb, with dyed garments from the bed of death T He that is glo- 
rnus iii his appearance, walking in the greatness of his strength? It is thy Prince, O Zion ! Christian, it 
is your Lord '. He hath trodden the winepress alone ; he hath stained his raiment with blood ; but now, as 
the firstborn from the womb of nature, he meets the morning of his resurrection. He arises, a conqueror 
Irnm the grave ; he returns with blessings from the world of spirits ; he brings salvation to the sons oi 
men. Never did the returning sun usher in a day so glorious ! It was the jubilee of the universe: The 
morning stars sang together, and all the sons of God shouted aloud for joy ! The Father of Mercies looked 
down from his throne in the heavens with complacency j he beheld his world restored — he saw his work, 
that it was good. Then did the desert rejoice; the face of nature was gladdened before him, when the 
blessings of the Eternal descended, as the dews of heaven, for the ret" eshlng of the nations. 

34 



530 AN ILLUSTRATED 

be preached in the Messiah's name among all nations, beginning with the Jews. He 
told them that they were to testify unto the world the exact accomplishment in him 
of alignings foretold concerning the Messiah; and closed his instructions to them by 
giving them a particular charge, that they should not depart from Jerusalem until 
they had received that miraculous effusion of the Holy Ghost which he had promised 
and would shortly send down upon them. He likewise gave them to understand, 
that after the descent of the Holy Ghost upon them they would have juster notions 
of those matters, and be sufficiently enabled to be the authentic witnesses of his life 
and actions throughout the world. 

After our blessed Lord had thus fortified his apostles for the important work they were 
going to undertake, he led them out of the city to that part of the mount of Olives 
which was nearest to Bethany. On their arrival there, he gave them some farther 
instructions relative to the measures they were to follow in order to propagate his 
gospel, after which he lifted up his hands and blessed them. While he was doing 
this, and his apostles were placed in an adoring posture, he was parted from them in 
the midst of the day, being gradually taken up in a shining cloud, and triumphantly 
carried into heaven, where he now sitteth at the right hand of God his Father, " to 
whom be honor, glory, and power, for ever and ever. Amen." 

In this illustrious manner did the Great Redeemer of mankind depart, after 
having finished the grand work about which he was sent into the world; a work 
which angels with joy described was to happen, and which through all eternity to 
come, at periods the most immensely distant from the time of its execution, will be 
looked back upon with inexpressible delight by every inhabitant of heaven ; for 
though the minute affairs of time may vanish together and be lost when they are 
removed far back by the endless progression of duration, yet this object is such that 
no distance, however great, can lessen it. The kingdom of heaven is erected on the 
incarnation and sufferings of the Son of God, and therefore no mortal whatever can 
forget the foundation on which his happiness stands established ; nor will any fail of 
obtaining a seat in those mansions, provided he preserves a proper subjection to Him 
who reigueth for ever and ever, and whose favor is better than life itself. 

It may not be improper, in this place, to admit a few reflections on the life of the 
blessed Jesus — a life the greatest and best that was ever led by man, or was ever the 
subject of any history, since the universe was called from its original chaos by the 
powerful word of the Almighty. 

The human character of the blessed Jesus is entirely different from that/ of all 
other men whatever; for Avhereas they have selfish passions deeply rooted in their 
breasts, and are influenced by them in almost everything they do, Jesus was so en- 
tirely free from them, that the most severe scrutiny can not furnish one single action, 
in the whole course of his life, wherein he consulted his own interest only. No; he 
was influenced by very different motives: the happiness and eternal welfare of sin- 
ners regulated his conduct ; and while others followed their respective occupations, 
Jesus had no other business than that of promoting the happiness of the sons of men. 
Nor did he wait till he was solicited to extend his benevolent hand to the distressed : 
" he went about doing good," and always accounted it " more blessed to give than 
to receive;" resembling God rather than man. He went about doing good ; benevo- 
lence was the very life of his soul : he not only did good to objects presented to him 
for relief, but he industriously sought them out, in order to extend his compassion- 
ate assistance. 

It is common for persons of the most exalted faculties to be elated with success 
and applause, or dejected by censure and disappointments; but the blessed Jesus was 
not elated by the one nor depressed by the other. He was nevermore courageous 
than when he met with the greatest opposition and cruel treatment ; nor more hum- 
ble than when the sons of men worshipped at his feet. 

He came into the world inspired with the grandest purpose that ever was formed, 
that of saving from eternal perdition, not a single nation, but the whole world; and 
in the execution of it, went through the longest and heaviest train of labors thai ever 
was sustained, with a constancy and resolution, on which no disadvantageous impres- 
sion could be made by any accident whatever. Calumny, threatenings, bad success, 
with many other evils constantly attending him, served only to quicken his endeavors 
in this glorious enterprise, which he unweariedly pursued even till he finished it by 
his death. 



HISTORY OF THE BIBLE. 531 

The generality of mankind are prone to retaliate injuries received, and all seem to 
take a satisfaction in complaining of the cruelties of those who oppress them ; where- 
as the whole of Christ's labors breathed nothing but meekness, patience, and forgive- 
ness, even to his bitterest enemies, and in the midst of the most excruciating torments. 
The words, "Father, forgive them, for they know not what they do," uttered by him 
when his enemies were nailing him to the cross, fitly express the temper which he 
maintained through the whole course of his life, even when assaulted by the heaviest 
provocations. He was destined to sufferings here below T , in order tl at he might raise 
his people to honor, glory, and immortality, in the realms of bliss above; and there- 
fore patiently, yea joyfully, submitted to all that the malice of earth and hell could 
inflict. He was vilified, that we might be honored ; he died, that we might live for 
ever and ever. 

To conclude : the greatest and best men have discovered the degeneracy and cor- 
ruption of human nature, and shown themselves to have been nothing more than men; 
but it was otherwise with Jesus. He was superior to all the men that ever lived, both 
with regard to the purity of his manners, and the perfection of his virtues. He was 
holy, harmless, undefiled, and separated from sinners. 

Whether we consider him as a teacher, or as a man, " he did no sin ; neither was 
guile found in his mouth." His Avhole life was perfecdy free from spot or weakness; 
at the same time it was remarkable for the greatest and extensive exercises of virtue. 
But never to have committed the least sin, in w r urd or in deed, never to have uttered 
any sentiment that could be censured, upon the various topics of religion and morali- 
ty, which were the daily subjects of his discourses, and that through the course of a 
life filled with action, and led under the observation of many enemies, who had al- 
ways access to converse with him, and who often came to find fault, is a piich of per- 
fection evidently above the reach of human nature; and consequently he who pos- 
sessed it must have been divine. 

Such was the person who is the subject of the evangelical history. If the reader, 
by reviewing his life, doctrine, and miracles, as they are here represented to him, united 
in one series, has a clearer idea of these things than before, or observes a beauty in 
his actions thus linked together, which taken separately do not appear so fully; if he 
feels himself touched by the character of Jesus in general, or with any of his sermons 
and actions in particular, thus simply delineated in writing, whose principal charms 
are the beauties of truth : above all, if his dying so generously for men strikes him 
with admiration, or fills him with joy in the prospect of that pardon which is thereby 

{mrchased fur the world: let him seriously consider with himself what improvement 
le ought to make of the divine goodness. 

Jesus, by his death, hath set open the gates of immortality to the sons of men; and 
by his word, spirit, and example, graciously offers to make them meet for the glorious 
rewards in the kingdom of the heavenly Canaan, and to conduct them into the inher- 
itance of the saints in light. Let us, therefore, remember, that being born under tfje 
dispensation of his gospel, we have, from our earliest years, enjoyed the best means 
of securing to ourselves an interest in that favor of God, which is life; and that 
loving-kindness, which is better than life. 

We have been called to aspire after an exaltation to the felicity of the heavenly 
mansions exhibited to mortal eyes in the man Jesus Christ, to fire us with the noblest 
ambition. His gospel teaches us that we are made fur eternity ; and that our present 
life is to our future existence, as infancy is to manhoud. But as in the former, many 
things are to be learned, many hardships to be endured, many habits to be acquired, 
and that by a course of exercises, which in themselves though painful, and possibly 
useless to the child, yet are necessary to fit him for the business and enjoyments of 
manhood. So while we remain in this infancy of human life, things are to be learn- 
ed, hardships to be endured, and habits to be acquired, by a laborious discipline, which, 
however painful, must be undergone, because necessary to fit us for the employments 
and pleasures of our riper existence, in the realms above, always remembering that 
whatever our trials may be, in this world, if we ask for God's assistance, he has prom- 
ised to give it. Inflamed, therefore, with the love of immortality and its joys, let us 
submit ourselves to our heavenly teacher, and learn of him those graces, which alone 
can render life pleasant, death desirable, and fill eternity with ecstatic joys. 

We can not close the solemn scene of the life of our dear Lord and Saviour with 
greater propriety than by making- a few observations on the nature of his religion, and 



532 AN ILLUSTRATED « 

considering the great benefits which will infallibly result to all, who shall, by faith, 
receive and embrace his holy doctrine. 

The religion of Christ is the perfection of human nature, and the foundation of 
uniform, exalted pleasure: of public order, and private happiness. Christianity is the 
most excellent and the most useful institution, having '■ the promise of the life that 
now is, and of that which is to come." It is the voice of reason ; it is also the lan- 
guage of scripture: "the ways of wisdom are ways of pleasantness, and all her paths 
are peace." And our blessed Saviour himself assures us, that his precepts are easy, 
and the burden of his religion light. 

The Christian religion comprehends all we ought to believe, and all we ought to 
practise: its positive rights are few, and perfectly intelligible to every capacity; and 
the whole is manifestly adapted to establish in us a proper sense of the great obliga- 
tions we lay under both to God and Christ. 

The gospel places religion not in abtruse speculation, and metaphysical subtleties ; 
not in outward show, and tedious ceremony; not in superstitious austerities and en- 
thusiastic visions; but in purity of heart and holiness of life. The sum of our duty 
(according to our great master himself) consists in the love of God, and of our neigh- 
bor. According to St. Paul, in denying ungodliness, and worldly lusts ; and in living 
soberly, righteously and godly in this present world. According to St. James, in vis- 
iting the fatherless and widow in affliction, and in keeping ourselves unspotted from 
the world. This is the constant strain and tenor of the gospel. This it inculcates 
most earnestly, and on this it lays the greatest stress. 

It may be asked if the Christian religion is only a view of the law of nature, or 
merely a refined system of morality? To which we answer, that it is a great deal 
more than either. It is an act of grace, a stupendous plan of Providence, for the re- 
covery of mankind from a state of degradation and ruin, to the favor of the Almighty, 
and to the hopes of a happy immortality through a mediator. 

Under this dispensation, true religion consists in a repentance toward God, and in 
faith in the Lord Jesus Christ, as the person appointed by the supreme Authority of 
heaven and earth, to reconcile apostate man to his offended Creator. And what hard- 
ship is there in all this? Surely none. Nay, the practice of religion is much easier 
than the servitude of sin. 

It certainly must be allowed by all that our rational powers are impaired, and the 
soul weakened by sin. The animal passions are strong, and apt to oppose the dictates 
of the spirit of God : objects of sense make powerful impressions on the mind. We 
are, in every situation, surrounded with many snares and temptations. In such a dis- 
ordered state of things, to maintain an undeviating path of duty, can not be effected 
by poor weak man. There are, however, generous aids afforded us to persevere in 
the ways of the Lord. 

The gracious author of nature has planted in the human breast a quick sense of 
good and evil ; a faculty which strongly dictates right and wrong; and though by the 
strength of appetite and warmth of passion, men are often hurried into immoral prac- 
tices, yet in the beginning, especially when there has been the advantage of a good 
education, it is usually with reluctance and opposition of mind. What inward strug- 
gles precede ! What bitter pangs attend their sinful excesses ! What guilty blushes 
and uneasy fears ! What frightful prospects and pale reviews ! " Terrors are upon 
them, and a fire not blown consumeth them." To make a mock at sin, and to com- 
mit iniquity without remorse, requires great length of time, and much painful labor; 
more labor than is requisite to attain that habitual goodness which is the glory of the 
man, the ornament of the Christian, and the chief of his happiness. 

The soul can no more be reconciled to acts of wickedness and injustice, than the 
body to excess, but by suffering many bitter pains, and cruel attacks. 

• The mouth of conscience may, indeed, be stopped for a time, by false principles : 
its secret whispers may be drowned by the noise of company, and stifled by the en- 
tertainments of sense; but this principle of conscience is so deeply rooted in human 
nature, and, at the same time, her voice is so clear and strong, that the sinner's arts 
will be unable to lull her into a lasting security. 

When the hour of calamity arrives, when sickness seizeth, and death approaches 
the sinner, conscience now constrains him to listen to her accusations, and will not 
suffer the temples of his head to take any rest. " There is no peace to the wicked ;' 



HISTORY OF THE BIBLE. 533 

the foundations of peace are subverted, they are at utter enmity with their reason, 
with their conscience, and with their God. 

Not so is the case of true religion. For when religion, pure and genuine, forms the 
tempers, and governs the life, conscience applauds, and peace takes its residence in 
the breast. The soul is in its proper state. There is order and regularity both in the 
faculties and actions. Conscious of its own integrity, and secure of divine approba- 
tion, the soul enjoys a calmness not to be described. But why do we call this happy 
frame calmness only ? It is far more than mere calmness. The air may be calm, and 
the day overcast with thick mists and clouds. The pious and virtuous mind resem- 
bles a serene day, enlightened and enlivened with the brightest rays of the sun. 
Though all without may be clouds and darkness, there is light in the heart of a pious 
man. " He is satisfied from himself, and is filled with peace and joy in believing." 
In the concluding scene (the awful moment of dissolution) all is peaceful and serene. 
The immortal part quits its tenement of clay, with the well-grounded hopes of as- 
cending to happiness and glory. 

Nor does the gospel enjoin any duty but what is fit and reasonable. It calls upon 
all its professors to practise reverence, submission, and gratitude to God ; justice, 
truth, and universal benevolence to men : and to maintain the government of our own 
minds. And what has any one to object against this ? Frum the least to the great- 
est commandment of our dear Redeemer, there is not one which impartial reason can 
find fault with. " His law is perfect ; his precepts are true and righteous, altogether." 
Not even those excepted, which require us to love our enemies, to deny ourselves, and 
to take up our cross. To forgive an injury is more generous and manly than to re- 
venge it; to control a licentious appetite than to indulge it; to suffer poverty, re- 
proach, and even death itself, in the sacred cause of truth and integrity, is much 
wiser and better, than, by base compliances, to make shipwreck of faith and a good 
conscience. 

Thus in a storm at sea, or a conflagration on the land, a man with pleasure aban- 
dons his lumber to secure his jewels. Piety and virtue are the wisest and most rea- 
sonable things in the world; vice and wickedness the most irrational and absurd. 

The all-wise Author of our being hath so framed our natures, and placed us in such 
relations, that there is nothing vicious but what is injurious ; nothing virtuous but 
what is advantageous to our present interest, both with respect to body and mind. 
Meekness and humility, patience and universal charity, and grace, give a joy un- 
known to transgressors. 

The divine virtues of truth and equity are the only bands of friendship, the only 
supports of society. Temperance and sobriety are the best preservatives of health 
and strength ; but sin and debauchery impair the body, consume the substance, re- 
duce us to poverty, and form the direct path to an immature and untimely death. 

To render our duty easy, we have the example, as well as the commands, of the 
blessed Jesus.. The masters of morality among the heathens gave excellent rules 
for the regulation of men's manners ; but they Avanted either the honesty, or the 
courage to try their own arguments upon themselves. It was a strong presumption 
that the yoke of the scribes and Pharisees was grievous, when they laid " heavy 
burdens upon men's shoulders," which they themselves refused to touch with one of 
their fingers. Not thus our great law-giver, Jesus Christ the righteous. His be- 
havior was in all respects conformable to his doctrine. His devotion toward God, 
how sublime and ardent! — benevolence toward men, how great and diffusive! He 
was in his life an exact pattern of innocence; for he " did no sin ; neither was guile 
found in his mouth." In the Son of God incarnate is exhibited the brightest, the 
fairest resemblance of the Father, that heaven and earth ever beheld, an example 
peculiarly persuasive, calculated to inspire resolution, and to animate us to use our 
utmost endeavors to imitate the divine pattern, the example of " the Author and 
Finisher of our faith," of him " who loved us and gave himself for us." Our profes- 
sion and character as Christians oblige us to make this example the model of our 
lives. Every motive of decency, gratitude, and interest, constrain us to tread the 
paths he trod before us. 

We should also remember that our burden is easy; because God, who " knoweth 
whereof we are made, who considereth that we are" but dust," is ever ready to assist 
as. The heathens themselves had some notion of this assistance, though guided 
only by the glimmering lamp of reason. But what they looked upon as probable, 



534 AN ILLUSTRATED 

the gospel clearly and strongly asserts. We there hear the apostle exhorting, " Let 
us tome boldly to the throne of grace, that we may obtain mercy, and find grace to 
nelp in time of need." We there hear the blessed Jesus himself arguing in this con- 
vincing manner: " If ye, being evil, know how to give good gifts unto you/ children, 
now much more shall your heavenly Father give the holy spirit to them that ask 
him ?" 

We would not here be understood to mean, that the agency of the spirit is irresist- 
ible, and lays a necessitating bias on all the faculties and affections. Were this the 
case, precepts and prohibitions, promises and threatenings, would signify nothing: 
and duty and obligation would be words without a meaning. The spirit assisteth in 
a manner agreeable to the frame of human nature; not controlling the free use of 
reason, but by assisting the understanding, influencing the will, and moderating the 
affections. But though we may not be able to explain the mode of his operations, 
the Scriptures warrant us to assert, that when men are renewed and prepared for 
heaven, it is " through sanctification of the spirit," and "belief of the truth." How 
enlivening the thought ! — how encouraging the motive! We are not left to struggle 
alone with the difficulties which attend the practice of virtue, in the present imper- 
fect state. The merciful Father of our spirit is ever near to help our infirmities, to 
enlighten the understanding, to strengthen good resolutions, and, in concurrence with 
our own endeavors, to make us conquerors over all opposition. Faithful is he fo his 
promises, and will not suffer the sincere and well disposed to be tempted above what 
they are able to bear. What can be desired more than this? To promote the hap- 
piness of his people, everything is done that is requisite, his grace is all-sufficient, his 
spirit is able to conduct us through this vale of tears, to never-fading bliss. 

We should also remember, that the great doctrine of the gospel, concerning the 
propitious mercy of God to all penitents, through Christ Jesus, greatly contributes to 
the consolation of Christians. Let it be granted, that the hope of pardon is essential 
to the religion of fallen creatures, and one of its first principles, yet, considering the 
doubts and suspicions which are apt to arise in a mind conscious of guilt, it is un- 
doubtedly a great and inestimable favor, to be relieved in this respect, by the inter- 
position of Divine ass'siance. This is our happiness. We are fully assured, that 
upon our true repentance, we shall, " through the mediation of Christ," receive the 
"full remission of sins," and be restored to the same slate and favor with our 
Maker, as if we had never transgressed his laws. Here the gospel triumphs. With 
these assurances it abounds. Upon this head the declaration of our blessed Saviour 
and his apostles are so express and full, that every one who believes them, and knows 
himself to be a true penitent, must banish every doubt and fear, and rejoice with joy 
unspeakable. " Come unto me all ye that labor, and are heavy-laden, and I will 
give you rest" (Matt. xi. 28). "All manner of sin and blasphemy shall be forgiven 
unto men" (Matt. xii. 31). "Be it known unto you therefore men and brethren, 
that through this man is preached unto you the forgiveness of sins; and by him all 
that believe are justified from all things, from which we could not be justified by 
the law of Moses." (Acts xiii. 38,39.) What grace and favor is this! Who can 
dwell upon the transporting theme too long ! Now our way is plain before us, and 
the burden we are to bear is made comfortably easy. No sins are unpardonable, if 
repented and forsaken. 

Consider this, all ye who have never yet regarded religion, but pursued a course 
of vice and sensuality all your lives long. Though your conduct has been base to 
the last degree, your case is not desperate. Far from it. The God whom you have 
so highly offended commiserates your errors, is ever ready to extend his pardoning 
mercy to his most degenerate creatures, upon their faith and repentance, and " is 
in Christ Jesus reconciling the world to himself, not imputing unto [penitent] sin- 
ners their trespasses. Let the wicked [therefore] orsake his way, and the unright- 
eous man his thoughts; and let him return unto the Lord, and he will have mercy 
upon him ; and to our God, for he will abundantly pardon." (Isaiah Iv. 7.) 

Another particular, which renders the Christian religion delightful is, its leading 
us to the perfect, eternal life of heaven. It can not be denied but that we may draw 
from the light of nature strong presumptions of a future state. The present existence 
does not look like an entire scene, but rather like the infancy of human nature, which 
is capable of arriving at a much higher degree of maturity; but whatever solid 
foundation the doctrine of a future state may have had, in nature and reason, ccf- 



HISTORY OF THE BIBLE. o35 

tain it is, through the habitual neglect of reflection, and the force of irregular passions, 
this doctrine was, before the coming of our blessed Saviour, very much disfigured, 
and in a great measure lost, among the sons of men. 

In the heathen world, a fumre state of rewards and punishments was a matter 
of mere speculation and uncertainty, sometimes hoped for, sometimes doubted of, 
and sometimes absolutely denied. The law of Moses, though of divine original, is 
chiefly enforced by promises of temporal blessings; and, even in the writings of 
the prophets, a fumre immortality is very sparingly mentioned, and obscurely rep- 
resented, but the doctrine of our Saviour hath " brought life and immortality to 
light." In the gospel we have a distinct account of another world, attended with 
many engaging circumstances; about which the decisions of reason were dark and 
confused. We have the testimony of the Author of our religion, who was raised 
from the dead, and who afterward, in the presence of his disciples, ascended into 
heaven. In the New Testament it is expressly declared, that good men, " when 
absent from the body, are present with the Lord." Here we are assured of the 
resurrection of the body in a glorious form, clothed with immortal vigor, suited to 
the active nature of the animating spirit, and assisting its most enlarged operations 
and incessant progress toward perfection. Here we are assured that " the righte- 
ous shall go into life everlasting," that they shali enter into the heavenly Canaan, 
where no ignorance shall cloud the understanding, no vice disturb the will. In 
these regions of perfection, nothing but love shall possess the soul; nothing but 
gratitude employ the tongue ; there the righteous shall be united to an innumer- 
able company of angels, and to the general assembly and church of the first-born. 
There they shall see their exalted Redeemer, at the right-hand of Omnipotence, 
and sit down with him on his throne; there they shall be admitted into the im- 
mediate presence of the supreme Fountain of life and happiness fc and, beholding his 
face, be changed into the same image, from glory to glory. 

Here language — here imagination fails us ! It requires the genius, the knowl- 
edge, the pen of an angel, to paint the happiness, the blissful scene of the New 
Jerusalem, which human eyes can not behold, till this mortal body shall be puri- 
fied from its corruption, and dressed in the robes of immortality : "Eye hath not 
seen, nor ear heard, neither hath it entered into the heart to conceive, the joys 
which God hath prepared for them that love him." 

What is the heaven of the heathens when compared with the heaven of the 
Christians? The hope, the prospect of this, is sufficient to reconcile us to all the 
difficulties that may attend our progress, sweeten all our labors, alleviate every 
grief, and.silence every murmur. 

But why, says the libertine in the gayety of his heart, should there be any diffi- 
culties, or restraint, at all? God hath made nothing in vain. The appetites he 
hath planted in the human breast are to be gratified. To deny or restrain them, 
is ignominious bondage; but to give full scope to every desire and passion of the 
heart, without check or control, is true manly freedom. 

In opposition to this loose and careless way of reasoning, let it be considered, 
that the liberty of a rational creature doth not consist in an entire exemption from 
all control, but in following the dictates of reason, as the governing principle, and 
in keeping the various passions in due subordination. To follow the regular notion 
of those affections which the wise Creator hath implanted within us, is our duty; 
but as our natural desires, in this state of trial, are often irregular, we are bound 
to restrain their excesses, and not indulge them, but in a strict subserviency to the 
integrity and peace of our minds, and to the order and happiness of human society 
established in the world. Those who allow the supreme command to be usurped 
by sensual and brutal appetites, may "promise themselves liberties," but are truly 
and absolutely the "servants of corruption." To be vicious, is to be enslaved. 
We behold with pity those miserable objects that are chained in the galleys, or 
confined in dark prisons and loathsome dungeons; but how much more 'abject 
and vile is the slavery of the sinner ! No slavery of the body is equal to the bond- 
age of the mind ; no chains press so closely, or gall so cruelly, as the fetters of 
sin, which corrode the very substance of the soul, and fret every faculty. 

It must, indeed, be confessed, that there are some profligates, so hardened by 
customs, as to be past all feeling ; and, because insensible of their bondage, boast 
of this insensibility as a mark of their native freedom, and of their happiness. 



53G AN ILLUSTRATED 

Vain men! They might extol with equal propriety the peculiar happiness of an 
apoplexy, or the profound tranquillity of a lethargy. 

Thus have we endeavored to place, in a plain and conspicuous light, some of 
the peculiar excellences of the Christian religion ; and hence many useful reflec- 
tions will naturally arise in the mind of every attentive reader. It is the religion of 
Jesus that hath removed idolatry and superstition, and brought immortality so light, 
when concealed under a veil of darkness almost impenetrable. This hath set the 
great truths of religion in a clear and conspicuous point of view, and proposed new 
and powerful motives to influence our minds, and to determine our conduct. Noth- 
ing is enjoined to be believed but what is worthy of God, nothing to be practised 
but what is friendly to man. All the doctrines of the gospel are rational and con- 
sistent; all its precepts are truly wise, just, and good. The gospel contains noth- 
ing grievous to an ingenuous mind ; it debars us from nothing but doing harm to 
ourselves, or to our fellow-creatures ; and permits us to range anywhere but in the 
paths of danger and destruction. It only requires us to act up to its excellent com- 
mands, and to prefer to the vanishing pleasure of sin, the smiles of a reconciled 
God, and "an eternal weight of glory." 

Surely no man who is a real friend to the cause of virtue, and to the interest 
of mankind, can ever be an enemy to Christianity, if he truly understands it, and 
seriously reflects on its wise and useful tendency. It conducteth us to our journey's 
end, by the plainest and securest path; where the "steps are not straitened, and 
where he that runneth stumbleth not." 

We ought daily to adore the God of nature for lighting up the sun, that glorious, 
though imperfect image of his own unapproachable lustre ; and appointing it to gild 
the earth with its various rays, to cheer us with its benign influence, and to guide 
and direct us in out journeys and our labors. But how incomparably more valuable 
is that "day-spring from on high which hath visited us, to give light to them that sit 
in darkness, and in the shadow of death, and to guide our feet into the way of peace V 
Oh Christians, whose eyes are so happy to see, and your ears to hear, what abundant 
reason have you to give daily and hourly praise to your beneficent Creator ! When, 
therefore, your minds are delighted with contemplating the riches of the gospel; 
when you reflect (as you certainly must do) with wonder and joy on the happy means 
of your redemption ; when you feel the burden of your guilt removed, the "freedom 
of your address to the throne of grace encouraged, and see the prospect of a fair in- 
heritance of e'ternal glory opening upon you; then, in the pleasing transports of your 
souls, borrow the joyful anthem of the psalmist, and say, with the humblest gratiiude 
and self-resignation, "God is the Lord who showeth us light ; bind the sacrilice with 
cords, even to the horns of the altar." Adore " God, who first commanded the light 
to shine out of darkness," that by the discoveries of his word, and the operations of 
his spirit, he hath " shined in your hearts, to give you the knowledge of his glory, as 
reflected from the face of his Son." 

Let us, therefore, who live under the gospel, the most gracious dispensation be- 
stowed by God to mankind, " count all things but lo§s, for the excellency of the knowl- 
edge of Christ Jesus our Lord;" and not suffer ourselves, by the slight cavils of 
unbelievers, to be " moved away from the hope of the gospel." Let us demonstrate 
that we believe the superior excellency of the Christian dispensation, by conforming 
to its precepts. I^et us show that Ave are Christians in deed and in truth ; not by 
endless disputes about trifles, and the transports of a blind zeal, but by abounding in 
those "fruits of righteousness, which are, through Christ, to the praise and glory of 
God." 

From what has been said, we may clearly perceive how groundless all those pre- 
judices are which some conceive against religion, as if it were a peevish, morose 
thing, burdensome to human nature, and inconsistent with the true enjoyment of life. 
Such sentiments are too apt to prevail in the heat of youth, when the spirits are brisk 
and lively, and the passions warm and impetuous; but it is wholly a mistake, and a 
mistake of the most dangerous tendency. The truth is, there is no pleasure like that 
of a good conscience ; no real peace but what results from a sense of the Divine favor. 
This enables the mind, and can alone support it under all the various and unequal 
scenes of the present state of trial. This lays a sure foundation of an easy, comfort- 
able life, of a serene, peaceful death, and of eternal joy and happiness hereafter: 
whereas vice is ruinous to all our most valuable interests; spoils the native beauty, 



HISTORY OF THE BIBLE. 



537 



and subverts the order of the soul; renders us the scorn of man, the rejected of God, 
and, without timely repentance, will rob us of a happy eternity. Religion is the 
health, the iiberty, and the happiness of the soul; sin is the disease, the servitude, 
and destruction of it. — It will perhaps be said, that the sons of vice and riot have 
pleasure in sensual indulgences. This we allow; but must observe, that it is alto- 
gether of the lowest kind — empty, fleeting, and transient; "like the crackling of thorns 
under a pot, so is the mirth of the wicked." It makes a noise and a blaze for the 
present, but soon vanishes away into smoke and vapor. 

On the other hand, the pleasure of religion is solid and lasting, and will attend us 
through all, even the last stages of life. When we have passed the levity of youth, 
au:l have lost ail relish for gay entertainments; when old age steals upon us, and 
stoops toward the grave, this wiii cleave fast to us, and give us relief. 

Clad in this immortal robe, we need not fear the awful summons of the king of 
terrors, nor regret our retiring into the chambers of the dust. Our immortal part will 
wing its way to the arms of its Redeemer, and find rest in the heavenly mansions. 
And though our earthly part, this tabernacle of clay, returns to its original dust, and 
is dissolved, — our joy, our consolation, our confidence is, that "we have a building 
of God, a house not made with hands, eternal in the heavens." 

Such will be the happy consequences attendant en all those who strictly adhere to 
the Christian religion, and diligently, through the course of their lives, follow the 
precepts laid down by their divine Master, the great Saviour and Redeemer of the 
world. 



MIRACLES, PARABLES, AND DISCOURSES OF JESUS. 

Our Saviour's miracles were exceedingly numerous, various, and benevolent, in 
their character, but only a very small number of them are specifically mentioned. 
The following is, therefore, only a list of those more particularly noted of the mira- 
cles of Christ : — 



MIRACLES. 



Water turned into wine .... 
The Capernaum nolilernan's son cured 
Surprising draught of fishes . 

Demoniac cured . . 
Peter's mother-in-law healed 
Leper healed ... . 

Centurion's servant healed .... 
Widow's son raised from the dead 
Tempest calmed .... 
Demoniacs of Gadara cured . 
Man sick of Hie palsy cured 
Jaiius's daughter raised to life 
Sight restored to two blind men . 
Dumb demoniac cured .... 
Woman diseased with issue of blood healed 
Diseased cripple at Uelhesda cured 
Man with a withered hand cured 
Demoniac cured . . 

Fi^e thousand fed 

Canaamte woman's daughter cured 

Man deal" and dumb cured . 

Four thousand ted . . . . , 

Blind man restored to sight . 

Boy possessed of a devil cured 

Man born blinJ restored to sight . 

Woman of eighteen years' infirmity cured 

Dropsical man cured . . 

Ten lepers cleansed . 

Lazarus raised from the grave to life 

Two blind men restored to sight . 

Fig- tree blasted 

The ear of Malclius healed 
Wondrous draught, of fishes . 



PLACES. 


ItECOBD. 


Cana. 


John ii. 1-1 1. 


tana . . . . 


John iv. 46-54. 


Sea of Galilee. 


Luke v. 1-11. 


Capernaum . 


Mark i- -22-28. 


Capernaum. . 


Mark i. 3d, 31 


Capernaum 


Marki. <H)-45. 


Capernaum. 


Matt. viii. 5-13. 


Nain . . 


Luke vii. 11-17. 


Sea of Galilee. 


Matt. viii. 23-27. 


Gadara . . 


Matt. viii. 28-34. 


Capernaum. 


Matt. ix. 1-si. 


Capernaum 


Matt. ix. 18-26. 


Capernaum. 


Matt. ix. 27-31. 


t'apernaum 


Matt. ix. 32, 33. 


Capernaum. 


Luke viii. -13-48. 


Jerusalem 


John v. 1-9. 


Judea . . 


Matt. xii. 10-13. 


Capernaum 


Matt. xii. 22. 23. 


Decapolis 


Malt xiv. 15.-21. 


Near Tyre 


Matt. xv. 23-<8. 


Decapolis 


Mark vii. 3i-37. 


Decapolis . 


Matt xv 3-2-39. 


Bethsaida 


Mark viii 22-26 


Tabor . . 


Matt. xvii. 14-21 


Jerusalem 


John ix. 


Galilee 


Luke xiii. 11-17 


Galilee . 


Luke xiv. 1-6 


Samaria . 


Luke xvii 1 1-19 


Bethany , 


John xi. 


Jericho 


Matt xx. 30-34 


Olivet . . 


Matt xxi. ls-21. 


Gethsemane 


Luke xxii. 59-51. 


Sea of Galilee. 


John xxi. 1-14. 



Parable, a comparison or similitude, ingeniously and impressively representing 
moral or religious truth (Matt. xiii. 3, 10, 18, 23). Jotham's parable is the most an- 
cient on record (Judg. ix. 7-15). Our Saviour's parables are most instructive (?4ati. 
xiii. 53, 54); and the following are the principal recorded: — 



538 



AN ILLUSTRATED 



SUBJECT OF PARABLE. 


PLACE. 


RECORD. 


1. Building on rock and sand 


Galilee . . . 


Matt. vii. 24. 


2. Blind leading the blind 


Galilee . . . . 


Luke vi. 39. 


3. Two debtors 


Galilee . . . 


— vii. 41. 


4. Evil spirit returning . , 


Galilee . . . . 


Matt, xii.43 


5. Sower and tiie seed ... 


Galilee . . . 


— xiii. 3. 


6. Tares in the field 


Galilee . . . . 


— — 25. 


7. Growth of seed . ; 


Galilee . . . 


Mark iv 26. 


8. Grain of mustnrd-seed 


Galilee . . . . 


Matt. xiii. 31. 


9. Leaven in meal .*.... ... 


Galilee . . . 


— — 33. 


10. Treasure hid in the field 


Gaillee . . . . 


- — 44. 


11. Pearl of great price 


Galilee , . . 


- — — 45. 


12. Net cast into the sea .... .... 


Galilee . . . . 


— — 47. 


13. Good householder . 


Galilee . . . 


— — 5-2. 


14. Who need a physician . 


Galilee . . . . 


— ix. 12. 


15. Bridegroom's attendants • 


Galilee . . . 


— — 15. 


16. New cloth on an old garment 


Galilee . . . . 


— - 10. 


17. New wine in old bottles ...*.... 


Galilee . . . 


— — 17. 


18. Bread of life . . 


Galilee . . . . 


John vi. 32. 


19. What defiles a man . . 


Galilee . . . 


Matt. xv. 11. 


20. Lost sheep 


Galilee . . . . 


— xviii. 12. 


21. The lord and unmerciful servant 


Galilee . . . 


— — 23. 


22. Good Samaritan 


Jerusalem . . 


Luke x. 30. 


23. Rich fool 


Galilee . . . 


— xii. 16. 


24. Lord and his servants 


Galilee . . . . 


— — 36. 


25. Barren fig-tree 


Galilee . . . 


— xiii. 6. 


26. Ambitious guests ....'.. 


Galilee . . . . 


— xi v. 7. 


27. Great supper 


Galilee . . . 


— ' "— 16. 


28. Hating lather and mother . • 


Galilee . . . . 


— — 26. 


29. Building a tower 


Galilee . . . 


— — 28. 


30. King going to war 


Galilee . . . 


— — 31. 


31. Lost sheep, with additions 


Galilee . . . 


— xv. 3. 


32. Lost piece of silver 


Galilee . . . . 


— — 8. 


33. Prodigal son 


Galilee . . . 


— — 11. 


34. Unjust steward 


Galilee . . . . 


— xvi. 1. 


35. Rich man and Lazarus 


Galilee .. . . 


— — 19. 


36. Master and servant 


Galilee . . . . 


— xvii. 7. 


37. Unjust judge and widow 


Jerusalem . . 


— xviii. 1. 


38. Pharisee and publican 


Jerusalem . . 


— — 9. 


39. Sheepfold 


Jerusalem . . 


John x. I. 


40. Good shepherd 


Jerusalem . . 


— — 11 


41. Laborers in the vineyard 


Beyond Jordan. 


Matt. xx. 1 


42. Ten pounds for trading ......... 


Jericho . . . . 


Luke xix. 11. 


43. Two sons ........... 


Jerusalem . . 


Matt. xxi. 28. 


44. Husbandmen and vineyard 


Jerusalem . . 


— — 33. 


45. Haughty builders ... 


Jerusalem 


— — 42 


4(1 Marriage feast . . . . 


Jerusalem 


— xxii. 1. 


47 Wedding garment . . 


Jerusalem . 


— — 11. 


48. Budding of trees . . 


Jerusalem 


— — 29. 


49. Wicked servant 


Jerusalem . 


— xxiv. 44. 


50. Ten virgins . 


Jerusalem 


— XXV. 1. 


51. Talents for trading 


1 Jerusalem . 


— — 14. 


52. Sheep and goats t 


(Jerusalem 


— — 31. 


53. True vine 

.- ±r— 


(Jerusalem . 


1 John xv. 1. 



The following list of the remarkable discourses of Christ will illustrate his wisdom 
and his doctrine : — 



DISCOURSES. 



Conversation with Nicodemus 

the Samaritan woman 

Discourse in the synagogue ........ 

Sermon on the mount 

Ordmat on charge to the apostles 

Denunciations against Chorazin . 

Discourse concerning healing the infirm man at Bethesda 

on his disciples plucking ears of corn on the sabbath . 

Refutation of charge of working miracles by agency of Beelzebub 

Discourse on the bread of life 

concerning internal purity 

against giving or taking offence and forgiving of injuries 

at the feast of tabernacles 

on occasion of the adulteress 

concerning the sheep 

Denunciation against the scribes and Pharisees 

Discourse on humility and prudence 

Directions how to attain heaven 

Discourse on the sufferings of Christ 

Denunciations against the Pharisees 

Predictions of the ruin of Jerusalem ....... 

Discourse of consolation 

on the way to Gethsemane 

with Peter after his resurrection ... . . 

with his disciples before his ascension . . . . 



PLACE. 



Jerusalem 
Sychar . 
Nazareth 
Near Nazareth 
Galilee . . 
Galilee . . 
Jerusalem . 
Judea . . . 
Capernaum . 
Capernaum 
Capernaum . 
Capernaum 
Jerusalem . 
Jerusalem . 
Jerusalem . 
Perrea . . 
Galilee . . 
Pera;a . . 
Jerusalem . 
Jerusalem . 
Jerusalem . 
Jerusalem . 
Jerusalem . 
Galilee 
Mount Olivet 



RECORD. 



John iii. 1-21. 
John iv. 1-42. 
Lukeiv. 16-31. 
Matt, v., vi., vii. 
Matt. x. 
Matt. xi. 20-24. 
John v. 
Matt. xii. 1-8. 
Matt. xii. 22-37. 
John vi. 
Matt. xv. 1-20. 
Matt, xviii. 
John vii. 
John viii. 1-11. 
John x. 

Luke xi. 37-45. 
Luke xiv. 7-14. 
Matt. xix. 16-30 
Matt. xx. 17-19. 
Matt, xxiii. 
Matt. xxiv. 
John xiv-xvi. . 
Matt, xx vi. 31-36. 
John xxi. 5-32. 
Luke xxiv. 50-53 



HISTORY OF THE BIBLE. 



539 




- 

■mJw 



540 AN" ILLUSTRATED 



CHAPTER V. 



f ROM THE ASCENSION OF OUR BLESSED LORD INTO HEAVEN TO THE FULL ESTABLISHMENT 
OF CHRISTIANITY EY HIS APOSTLES, AND OTHER PROPAGATORS OF HIS GOSPEL. 

The blessed Saviour of the world having fulfilled all things prophesied of his mis- 
sion here on earth, and having, in a most solemn manner, taken leave of his disciples, 
visibly retired before their eyes to eternal rest in his Father's kingdom. With hearts 
full of grief and admiration they deplored the loss of the presence of their dear-loved 
Lord .. and, with longing eyes, paid their last attendance till he disappeared. They 
continued, for some time, fondly looking toward the place where their Lord was 
gone, till at length two angels in the shape of men, and gloriously apparelled, ap- 
peared before them, and delivered a message of consolation to this effect: '* Forbear, 
O Galileans, your further admiration: your gracious Lord, whom even now you be- 
held ascending to heaven, shall one day come to judge the world in as glorious a 
manner as he now departed from you. He hath not absolutely left you, but is gone 
to take possession of that kingdom which he will continue to govern to the end of 
the world." 

The apostles and disciples of our Lord (among whom was Mary the mother of 
Jesus, and some oiher pious women who had attended him in his ministry) being 
greatly comforted by this divine message, immediately returned to Jerusalem, where 
they spent their time in acts of religious worship, assembling daily in a certain upper 
room, which they had made choice of for that purpose. 

Peter had thought it necessary that a proper person should be chosen to supply the 
place of the perfidious Judas, that the number of the apostles might be twelve, as 
was originally appointed by their Master. To effect this, in one of their assemblies 
(which consisted of one hundred and twenty) Peter addressed himself to his fellow- 
apostles in a speech which he had made for- the purpose, the substance of which was 
to this effect : " Ye know, brethren, what the royal prophet David (Psal. xli. 9) fore- 
told, and which has been punctually fulfilled, concerning Judas, who was of our 
society, a fellow-disciple, and an apostle chosen with us. For a sum of money he 
betrayed his Master to his enemies, after which, being troubled for what he had 
done, he returned the money to the priest, who, not daring to put it into the treasury, 
bought a field with it for the interment of strangers. This fact, and the fate of Judas, 
were universally known to all that dwelt in Jerusalem, and therefore the field that 
was bought with that money was vulgarly known by the name of the Field of Blood. 
To Judas, therefore, belongs that which is mentioned by the holy psalmist (Psal. 
Ixix. 25, and cix. 8), not by way of execration, but of prediction : that, as he should come 
to a desperate miserable end, so the office which he had held with the rest of the twelve, 
should be bestowed on another. It is then our duty, according to this prophecy, to 
make choice of some one of these persons that are present (and who have continued 
with us ever since our Loid undertook the charge and care of us, till his ascension 
into heaven) that he may succeed Judas in the apostleship." 

The proposition made by Peter was unanimously approved of by the assembly; 
upon which two candidates were immediately nominated, namely, Jonas, surnamed 
Barnabas, and Matthias, one of the seventy disciples. The choice of one of these 
two was to be determined by lot, previous to which the apostles solemnly invoked 
the divine direction in the following words: "Thou, Lord, which knowest the htarts 
of all men, show whether of those two thou hast chosen, that he may take part of 
this ministry and apostleship, from which Judas, by transgression, fell" (Acts i. 24, 
25). Having said this, they proceeded to draw lots, which happening to fall on 
Matthias, he was accordingly elected into the number of the twelve apostles. 

The number of the aposties being now complete, on the day of Pentecost,* they 

* This word is derived from the Creek, and signifies the fiftieth, because the feast of Pentecost was 
celebrated the fiftieth day after the sixteenth of the month Nisan, which was the second day of the feast 
of the Passover (Levit. xxiii. 15, 16). And for the same reason it is called the fast of Weeks, because it 
was observed seven weeks after the Passover (Deut. xvi. 9). It was at first instituted in order to oblige 
the .lews to repair to the temple of the Lord, there to acknowledge his dominion and sovereignty over all 
their labors, and there to render thanks to hirn for the law. which lie gave them on the fiftieth day after 
their departure out of Egypt. In like manner, the Christian Church celebrates the feast of Pentecost fifty 
days, or seven weeks, after the Passover, or resurrection of our blessed Saviour, to put us in remembrance, 
that the Gift* of the Spirit were then poured out in a plentiful manner, as the fust-fruits of our Saviour'si 
ascension into heaven, and that the Gospel began to be published by the apostles on the like day that il n 
ancic.t Law was given to the Hebrews. 



HISTORY OF THE BIBLE. 54 1 

all assembled together at their accustomed place, in order to perform their religious 
duties. While they were thus employed, a prodigious noise (much like the rushing 
of a loud impetuous" wind) suddenly filled all the house in which they were, and a 
kind of fiery vapor, or exhalation, formed in the figure of a man's tongue, but divided 
a little at the up, sat oa the head of each; whereupon they were all immediately 
filled with the Holy Ghost, and, by its divine inspiration, were enabled to speak in 
several different languages. 

At this time there were at. Jerusalem many Jews and proselyles, who had come 
thither from different parts of the world, to the celebration of the feast. When these, 
therefore, were informed of the great miracle which had taken place with the apos- 
tles, and were convinced of the truth of it by hearing them speak the languages of 
their respective countries, they were greatly astonished, and knew not what to make 
of so singular an event. Some of them argued among themselves to; this effect : 
" How have these men, who are natives of Galilee, and have continued all their lives 
there, acquired this knowledge? For in our respective languages we hear them 
preaching the doctrine of Christ, and the wonderful things God hath wrought by 
him. This certainly must imply something of very great moment." But others 
were of a different opinion, and, in a scoffing manner, ridiculed the miracle, attribut- 
ing the powers possessed by the apostles to arise from inebriation : " These men," 
said they, "are full of new wine." 

To destroy this calumny, and to open the eyes of the yet-de!uded and perverse 
Jews, Peter, in the name of the rest, addressed the multitude in a most admirable 
speech, the substance of which was to the following effect : " Ye men of Judea, and 
nil that at this time see and hear what the Lord hath done, be assured these things 
are not the effect of wine: ye know in your consciences it can not be so, since it is 
but the third hour of the day.* But this is the completion of a famous prophecy of 
Joel, who saith, In the last days I will pour out my spirit upon all Mesh ; your sons 
and your daughters shall prophesy, your young men shall see visions, and your old 
men shall dream dreams. (See Joel ii. 28.) All ranks and qualities of men shall re- 
ceive the effusion of the Spirit of God, and those who were never brought up in the 
schools of the prophets, shall be enabled to preach the gospel of Christ wherever they 
go. And after that there shall be fearful and astonishing sights and prodigies, and 
many great slaughters in Judea, as forerunners and prognostics of the destruction 
which shall befall this people for their crucifying Christ, and from which the only way 
to rescue yourselves is, to repent and acknowledge him, which is the design of this 
miraculous descent of the Holy Ghost. Observe and attend, ye men of Israel, for 
you are chiefly concerned in this great affair. This Jesus of Nazareth being demon- 
strated to be sent from God by the mighty works he did among you, all which you 
know to be true; him, I say, being permitted to fall into your hands, you apprehended 
and barbarously crucified; him, whom God, by his determinate council,. had given to 
retrieve you from your lost condition, ye, with profane hands, have slain. This same 
Jesus, whom ye thus treated, hath God raised again, delivering him from the power 
of death ; and, besides many other things, the prophecies concerning him required 
that he should uot long lie under death. Hear what David the royal psalmist says: 
1 have set the Lord always before me ; because he is at my right hand, I shall not 
be moved. Therefore my heart is glad, and my glory rejoiceth; my flesh also shall 
rest in hope. For thou wilt not leave my soul in hell, neither wilt thou suffer thine 
holy one to see corruption. Thou wilt show me the path of life; in thy presence is 
fulness of joy, at thy right hand there are pleasures for evermore. Give me leave, 
brethren, to speak freely concerning David, who thus prophesied. He died like other 
men, had a solemn interment, and we have his monument this day to show, and 
whence he never arose. Therefore, he spake not of himself, but by way of prediction 
of the Messiah, whom he knew would infallibly spring from his loins, and be a prince 
and ruler of his church. These words of his were prophetic, and literally verified in 
the resurrection of Jesus, whose soul did not continue so long in a state of separation 
as that his body should be corrupted ; and accordingly God raised him up in three 
days, of which al! we apostles were eye*wituesses. He having, therefore, assumed 
his regal state and office in heaven, and God having given him power to send the 
Holy Ghost, he hath now punctually fulfilled his promise in sending it on us in the 

* That is, nine o'clock, the time of morning prayers, to which the Jews generally went fasting. 



5±2 AN ILLUSTRATED 

most extensive manner : one great effect of which yourselves can testify, by having 
heard us speak languages which, a short time before, we did not understand. This 
great and important truth, therefore, 1 now proclaim to you, that God the Father hath 
raised up that Christ, whom ye Jews have crucified, and that he now sits on the right 
hand of him in the kingdom of heaven." 

This speech, or rather sermon, of Peter's, so wrought upon the minds of the people, 
that they called out most passionately to him, and the rest of the apostles, request- 
ing their advice what measures they should pursue, in order to shake off that guilt 
with which they had been so long loaded. Peter readily complied with their request, 
and in a most tender and affectionate address, told them, that in order to lay aside 
their infidelity, they must, with true contrition, acknowledge their sins, enter upon 
the Christian profession with a firm resolution of never falling from it ; and that they 
must receive baptism from the apostles, who were thereby empowered to convey re- 
mission of sins to all true penitents. "Repent and be baptized every one of you in 
the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the 
Holy Ghost. For the promise is unto you and to your children, and to all that are 
afar off, even as many as the Lord our 4od shall call." (Acts ii. 38, 39.) 

Jn consequence of this affectionate address, those who were really touched with 
what Peter had said x immediately renounced their former course of life, and proved 
the sincerity of theirhearts by receiving baptism. On that day about three thousand 
people were converted to the faith of Christ, who continued assiduous in hearing the 
apostles teach, and in bringing their goods liberally for the relief of the distressed. 
Nor were the converts only impressed with fear and reverence, but a general surprise 
took place among all that saw these strange and early operations of the Holy Ghost, 
which were still farther confirmed by several miracles performed by the apostles. 

The gospel thus gaining ground, those that received it assembled together for the 
service of God, constantly observing the times of public prayers, and receiving the 
sacrament of the Lord's supper; they distributed to the necessities of the poorer sort 
as freely as God had given them ability, spending their time in acts of devotion and 
# charity, and exercising works of mercy to all. By the pious examples of these many 
others were induced to join them, which gave the apostles a fruitful harvest of their 
ministry, and by their repeated exhortations, others were daily rescued from the 
wicked and dangerous converse of the perverse Jews, and heartily embraced the doc- 
trine of Christ. 

After this wonderiul reformation among the people in consequence of Peter's dis- 
courses, that apostle, accompanied by John, went one day to the temple about three 
o'clock in the afternoon, which was one of the times generally set apart for prayer. 
As they entered in at the gate of the temple toward the east in Solomon's porch, 
which was called the beautiful gate, they saw a poor cripple, "who had been lama from 
his birth, lying there, and begging alms of those who passed him. As soon as the 
cripple saw Peter and John, he looked up in their faces and earnestly begged charity 
of them ; upon which Peter, looking steadfastly at him, said, "Silver and gold have 
I none, but such as I have give I thee ; in the name of Jesus Christ of Nazareth, rise 
up and walk." No sooner were these words spoken than the poor cripple was made 
whole. His joints became straight and his nerves strong, so that he went with the 
apostles into the temple, " walking, and leaping, and praising God." 

The poor man, who had sat daily, for a long time, asking alms at the door of the 
temple, Avas universally known by the people, who seeing him walking and praising 
God, were amazed at the greatness of the cure; they therefore flocked in great num- 
bers round the apostles, by whom the poor man kept close, being unwilling to part 
with those from whom he" had received so.distinguished a benefit. Peter, observing 
the astonishment of the multitude, and thinking it a convenient opportunity of in- 
creasing rhe number of his followers, addressed himself to them in a long and very 
pertinent harangue, the substance of which was to this effect : " Ye men of Israel, 
why do you look upon this cure as a thing strange ? Or why do you attribute any- 
thing to "us in this matter, as if it were in our power to perform so great a miracle? 
The God of our fathers gave this power 10 Jesus, whom you delivered to Pilate to be 
crucified, releasing a known murderer and a thief, and putting to death him, who 
came to give life to the world ; whom God hath been pleased to raise iVom the dead, 
and make us witnesses thereof. Be assured, it is by belief in him that this man hath 
been recovered from his lameness, ['he man vou all well know, having, for many 



HISTORY OF THE BIBLE. 543 

years, seen him a begging cripple ; and the faith we have in the power of him on 
whom we believe, haih wrought the remarkable cure at which you ail so greatly 
wonder, I do imagine, brethren, that such among you who rejected Christ did it 
through ignorance, not knowing him to be the Messiah ; and that the like was the 
case with your rulers. But by these means the many prophecies in the scriptures, 
that the Messiah should be "put to death, have been fulfilled. Do you, therefore, 
amend your lives, that your past offences may be pardoned, and that, at the second 
coming of Christ for the delivery and rescue of the faithful, you may, by repentance, 
be admitted into the number of the elect. The Christ you have persecuted, and of 
whose resurrection we have been eye-witnesses, hath now entered upon his sovereignty 
in Heaven, whereby hath been fulfilled all the prophecies concerning him, particularly 
that of Moses, who truly said unto the fathers, A prophet shall the Lord your God 
raise up unto you of your brethren, like unto me, and him shall ye hear in all things 
whatsoever he shall say unto you. And it shall come to pass, that every soul which 
shall not hear that prophet, shall be destroyed from among the people. And not 
only Moses, but all the prophets, from Samuel, as many as have spoken,* have fore- 
told the coming of the Messiah, with the destruction of those who should reject, and 
the especial mercies to them that should believe in him. Ye are the particular per- 
sons of whom the prophets foretold, and to whom the promise and covenant which 
God made with Abraham (that in his seed all the nations of the eanh should be 
blessed) did primarily belong. Ye are the heirs of this covenant, and God haih been 
pleased to make the first overtures of mercy to you, that ye might receive the gospel 
of his beloved Son, and repent of the iniquities which ye have done unto him." This 
was the purport of St. Peter's speech on this occasion: and such was its efficacy, that 
it converted so many of his hearers, as to make the whole number amount to no less 
than five thousand. 

While Peter was instructing the people, " the captain of the temple," at the insti- 
gation of the priests and Sadducees, came with an armed force, suddenly seized the 
two apostles, and conducted them to prison. The next morning the great sanhedrim 
met, and having ordered the apostles to be brought before them, demanded by what 
power they had wrought that miracle upon the lame man, and who it was that gave 
them authority to preach to the people? In answer to these questions, Peter, being 
endued with an extraordinary presence of mind and elocution of tongue, spoke to this 
effect: " Ye rulers of the people, and elders of Israel, we are this day examined be- 
fore you concerning an action, which is so far from being criminal, that it is an act of 
special mercy. Be assured, that the miraculous cure performed on the lame man 
Mas wrought by no other means than by invoking the name of Jesus of Nazareth, 
whom ye crucified, and God most miraculously raised again. This is he that was 
prophecied of under the title of a refuse stone, rejected by you, the chief of the Jews, 
and treated with contempt; but is now, by his resurrection, enthroned in power, and 
is indeed become the ruler and king of the church, the prime foundation-stone of the 
whole fabric. In him alone must salvation now be hoped for by all ; nor can ye 
expect to be saved unless you readily receive and heartily embrace his doctrine." 

The council, seeing with Avhat courage and freedom of speech the apostles behaved 
themselves, and withal considering that their education alone could not have raised 
them above the capacity of other men (being neither skilled in the learning of the 
Jews, nor, as men of distinction, instructed in their laws), they were greatly aston- 
ished ; and still more so when they recollected that the two apostles were of those 
who had attended Jesus in his lifetime, and saw the man on whom they had wrought 
the miraculous cure stand by them ready to attest the truth of it. From these con- 
siderations, they knew not for some time "how to act, till at length they resolved, to 
hold a private conference among themselves, and for that purpose ordered the apos- 
tles to \\ ithdraw. As soon as they were gone, the council entered into debate on the 
subject, arguing with one another to this effect: "As to the men, we have nothing 
to accuse them of; for that they have performed a great miracle is apparent to many, 
and the man that was healed is a living witness of the truth of it. Since, therefore, 

"* The account of the prophets is here begun from Samuel, because the schools of the prophets were first 
instituted and erected by lain ; and not that there was no prophet before him. The sons n{ the prophets 
epent the greater part of their time in studying the law, and praising and serving God, and some were sent 
on messages to the people (for all were not called to the prophetic office) and therefore it is added, ,js?naii>! 
ts have spoken ; that is. as many out ol the schools of the prophets as were Divinely called to the prophetic 
office. . 



5 ±4 AN ILLUSTRATED 

they have not been guilty of any breach of our laws, to prevent their further seducing 
the people (who are too apt to be led away by them) we will call them in and forbid 
iheru, upon severe penalties, to preach Christ and his gospel any more." In conse- 
quence of this resolution, the two apostles were called in, and commanded not to talk 
privately or teach publicly anything concerning the faith of Christ. But the Chris- 
tian heroes, whose commission was from a higher power than any on earth, slighting 
this interdict and all their threats, made answer, " That since they had received a 
command from Heaven to declare to all nations what they had heard or seen, it was 
certainly their duty to obey God rather than them." This was a fair appeal to the 
consciences of their very judges; but their fudges, instead of being satisfied with it, 
would probably have proceeded to some greater violence, had not the people's venera- 
tion for the apostles put a restraint upon their malice. All, therefore, that they dared 
to do was to repeat and enforce their menaces ; having done which, they ordered 
them to be discharged. 

As soon as the two apostles were dismissed, they returned with great joy to their 
brethren, who with infinite satisfaction heard the report of all that hud passed. They 
then unanimously glorified God, who by his holy prophet David had foretold what was 
now come to pass: that the Jews should oppose Christ, say false things of him, deny 
and crucify him first, and, when God had raised him from the dead, oppose the preach- 
ing of him ; that the princes and governors, Herod and Pontius Pilate, should combine 
against him, and the rulers should, in council, endeavor to suppress the propagation 
of his doctrine. "And now, Lord," said they, " behold their threatenings, and grant 
unto thy servants that with all boldness they may speak thy word, by stretching forth 
thy hand to heal, and that signs and wonders may be done by the name of thy holy 
child Jesus." No sooner had they concluded their prayer than the house in which 
they were was shaken with a mighty wind, in like manner as it had been before on 
the day of Pentecost ; whereupon they were instantly replenished with fresh measures 
of the Holy Ghost, and, notwithstanding all the threats of the Jewish rulers, found 
themselves invigorated to preach the gospel of Christ with more boldness and reso- 
lution than ever. 

The charity at this time among believers was very large and extensive. Such as 
had houses, or possessions of any kind, sold them, and deposited the money in the 
hands of the apostles, to be by them distributed in due proportions according to the 
necessities of their brethren. This a certain Levite (a native of Cyprus, called Joses, 
but by the apostles surnamed Barnabas, or " the Son of Consolation") did with great 
readiness and singleness of heart, selling the estate of which he was possessed, and 
giving the whole produce to the apostles. In imitation of this good man, one Ana- 
nias, with his wife Sapphira, resolved to devote all they had to ihe service of the 
church ; in consequence of which they sold their estate : but afterward altering their 
minds, jointly agreed to keep some part of the money, intending thereby to impose upon 
the apostles. Ananias going first into the presence of the apostles, with great assurance 
and seeming cheerfulness, produced the money and laid it at their feet. But Peter, 
who by Divine inspiration knew the cheat, in a holy indignation and abhorrence of 
so vile an act of sacrilege, reprehended him in words to this effect : " How, Ananias, 
hath vSatan persuaded thee thus to attempt to deceive the Holy Ghost, in purloining 
part of that which thou hadst consecrated to God's service and the use of his church ? 
Before thy land was sold, was it not wholly thine ? And when it was sold, didst 
thou not receive the full price for it ? Was it not then in thy full power to perform 
thy vow ? Thy iniquitous conduct in concealing a part of the money is not only an 
injury to the church, but to God, who knew thy private vow, that it was consecrating 
of all, and not this part only which thou hast brought to us." These piercing words, 
together with the horrors of conscious guilt, so impressed the mind and heart of 
Ananias, that he fell down dead on the spot, to the great astonishment and terror of 
all present, and his body was immediately taken away for interment. About thiee 
hours after, his wife Sapphira went to the assembly, not in the least suspecting what 
had happened to her sacrilegious consort. Peter asked her whether the sum which 
her husband had brought was the whole for which their estate was sold. To this 
she answered in the affirmative ; upon which Peter reprehended her in words to this 
effect: "How durst you both combine to provoke God, to try whether he will punish 
this your impious fraud crn:>t'£ That, you may see how highly God resents your 
sacrilegious intentions, behold the men are coming in who have buried your dead 



HISTORY OF THE BIBLE. 545 

husband, and now they shall do as much for you." No sooner had he spoken these 
words than Sapphira fell dead at his feet, and the same persons that had buried Ana- 
nias carried her out from the assembly, and laid her by him. These remarkable 
instances of the Divine wrath filled all the converts with fear and trembling, and 
prevented, in a great measure, that hypocrisy and dissimulation by which others 
might have flattered themselves with deceiving the church. 

Miracles of severity were not, however, much practised by the apostles. Acts of 
mercy were their proper province, and healing the diseased and freeing, the possessed, 
a great part of their employment. In the execution of this business the divine power 
so far attended them, that even the shadow of Peter passing by cured the sick, who, 
in the open streets, were laid on beds and couches, on purpose to receive the benefit 
of his salutary influence. Nor were these marvellous cures confined to the inhabit- 
ants of Jerusalem only, but the people of several neighboring towns and villages 
brought thither their sick, their lame, and possessed, all of whom were, by the 
apostles, relieved from their respective infirmities. 

The fame of these cures, and the great success which Christianity gained by the 
miracles and preaching of the apostles, reaching the ears of the high-priest, and some 
others of the Sanhedrim (who were of the sect of the Sadducees), they were highly 
incensed against the apostles, and therefore caused them to be apprehended, and 
thrown into the common prison. But that very night they were released from their 
confinement. The prison-doors, though fastened with the utmost caution, opened of 
themselves at the approach of a messenger from the courts of heaven, who com- 
manded the apostles to leave the dungeon, repair to the temple, and preach the glad 
tidings of the gospel to the people. 

Early the next morning the council again assembled, and, thinking the apostles 
were in safe custody, despatched their officers to the prison, with orders to bring them 
immediately before them. The officers accordingly went to obey their orders, but, 
behold, when they came to the prison, they could not find the apostles. In conse- 
quence of this they returned to the council, telling them, that the doors of the prison 
were shut, indeed, and the keepers all upon their guard, but as for the persons whom 
they were sent for, there was not one of them to be found. This intelligence greatly 
surprised the council, who wondered how il could be, that, the prison being shut, 
and the guard at the doors, the prisoners should escape. But, while they were in 
this state of perplexity, a messenger arrived -with news, that the men, whom they 
had the night before committed to prison, were then in the temple, preaching and in- 
structing the people. In consequence of this, the captain of the guard, with some 
other officers, immediately went to the temple, and entreated the apostles to go be- 
fore the council, not daring to offer any violence to them, for fear of being stoned by 
the people. 

As soon as the apostles appeared before their judges, the high-priest demanded 
how they durst presume to preach a doctrine, which so lately had been interdicted 
inem. To which Peter, in the name of the rest, returned them an answer to this 
effect : " We certainly ought to obey God rather than man. And tnough you have 
so barbarously and contnmeliously treated the blessed Jesus, yet God hath raised him 
up to be a prince and Saviour, to give both repentance and remission of sins. And 
of these things both we, and the miraculous power which the Holy Ghost hath con- 
ferred on all Christians, are witnesses." 

This answer greatly exasperated the council, and they began to consult among 
themselves in what manner they should punish them. Their first resolution was, to 
put them to death, but this was over-ruled by the wise advice of a certain Pharisee, 
named Gamaliel, a man of the most distinguished reputation, and universally respect- 
ed. After ordering the apostles to withdraw, he advised the council to proceed in 
the affair with great caution, lest bad consequences might attend their resolutions. He 
told them that several persons had formerly raised parties, and drawn great numbers 
of people after them; but that all their schemes had miscarried, and their designs 
rendered abortive, without the interposition of that court. That they would, there- 
fore, do well to let the apostles alone ; for, if their doctrines and designs were of 
human invention, they would come to nothing; but if they were of God, all their 
powers and policies would be of none effect, and sad experience would too soon con- 
vince them that they had themselves opposed the counsels of the Most High. 

This speech so far diverted the indignation of the council, that they changed the 

35 



546 AN ILLUSTRATED 

sentence (at first designed against the apostles' lives) into a corporal punishment. 
They therefore, after remanding them into court, ordered them to be immediately 
scourged, which being done, they strictly charged them not to preach any more in 
the name of Jesus, and, with this charge, gave them their liberty. 

But this punishment and injunction had little effect on the disciples of the blessed 
Jesus. They returned home in triumph, rejoicing that they were thought worthy to 
surfer in so righteous a cause, and to undergo shame and reproach for so kind and 
powerful a Master. Nor could all the opposition of man, blended with the malice 
of the power of darkness, discourage them from performing their duty to God, or 
lessen their zeal for preaching, both in public and private, the doctrine of the gospel. 

The great increase of believers, and the ready access to the common fund for the 
relief of the poor, made the institution of another order of men in the Christian church 
highly necessary. Among the great number of converts were some Jews, who, by 
having been long in foreign countries, had disused the Hebrew, and spoke only 
the Grecian tongue, so that they were considered by the common Jews as if they 
had been foreigners. These people complained to the apostles, that, in the dis- 
tribution of the charity-money, an undue preference was given to the Hebrew widows, 
while theirs were too frequently neglected. In consequence of this complaint the 
apostles assembled together the whole multitude of their disciples, when Peter, in 
the name of the rest, addressed them in words to this effect: " It is not reasonable 
that we should neglect the preaching of the gospel, by undertaking the care of look- 
ing after the poor. Therefore, brethren, do you nominate to us seven men, who 
have shown themselves to be faithful, trusty persons, eminent among you for wis- 
dom, and other good gifts, that we may appoint (that is, consecrate, or ordain) to the 
office of deacons in the church, and intrust them with the care of distributing to those 
who want out of the public stock. In the choice of these, let it be observed, that 
they be person well versed in the knowledge of divine matters, that they may give 
assistance to us occasionally in preaching the word, and receiving proselytes to the 
faith, by baptism. And by these means we shall be less interrupted in our daily em- 
ployment of praying, and preaching the gospel." 

This proposal was highly satisfactory to the whole assembly, who immediately 
nominated seven persons, namely, Stephen, Philip, Prochorus, Nicanor, Timon, Phar- 
menas, and Nicolas. These seven they presented to the twelve apostles, who, by 
prayer, and laying their hands on them, ordained them to the office of deacons.* Of 
these seven, the most eminent for the gifts and graces of the Holy Spirit was Stephen. 
He preached the gospel with a noble courage and resolution, and confirmed it with 
many public and unquestionable miracles among the people, insomuch, that by his 
means the Christian religion gained ground abundantly. Converts came in apace ; 
and great numbers of the priests themselves laid aside their prejudices and embraced 
the gospel. 

The great zeal of Stephen for propagating the gospel, and the success that attended 
his endeavors, soon awakened the malice of his adversaries, who procured some 
members! of the most learned synagogues, then in Jerusalem, to dispute with him. 

* The names of these seven deacons are all of Greek extract, whence we may infer, that, very probably, 
they were all natives of Greece, and that, consequently, by their designation, the church was desirous to 
give full satisfaction to the complaint of those, whose widows had been before neglected. Of the first two 
of these, viz., Stephen and Philip, the sacred history has given us a sufficient account, but of the rest we 
have nothing certain, except we will admit of what the Latins tell us of Prochorus, viz., that on the 9th of 
August he suffered martyrdom at Antioch, after having made himself famous for his miracles : of Nicanor, 
that on the 10th of January he suffered in the Isle of Cyprus, after having given great demonstrations of 
his faith and virtue : of Timon, that on the 19th of April, he was first tlirown into the fire, and, when lie 
had miraculously escaped thence, he was fixed upon a cross at Corinth : of Parmenas, that on the 23d 
of January he suffered at Philippi, in Macedonia : and of Nicolas, that, either by design or indiscretion, 
he gave rise to the infamous sect of Nicolaitans, and therefore no Christian church has ever yet paid any 
honor to his memory. 

+ As there were people of all nations, proselytes to the Jewish religion, dwelling at Jerusalem, it is 
reasonable to imagine, that they had synagogues, or places appointed for prayer, for hearing the law, and 
pious exhortations in their own languages. The Jews tell us, that there were no less than four hundred 
and eighty of these in Jerusalem, which were so many inferior churches, and subordinate to the temple, 
as their cathedral. These synagogues very probably were built, and maintained by the several nations, or 
degrees of people that resorted to them, and from these they had their names, as the synagogue of Liber- 
tines, that is, of such as were denizens of Rome, of the Cyrenians, the Alexandrians, &c. But it is to be ob- 
served of these synagogues, that they were not only places of religious worship, but a sort of colleges or 
schools likewise, where persons were instructed in the law and traditions of the Jews. The Jews at this 
time were dispersed in several foreign parts, and from these they sent their youth to Jerusalem to be edu- 
cated in the synagogue, or college, peculiar to their respective countries. St. Paul was of the province of 
Cilicia, and, as it is reasonable to think that he studied in a college, either belonging to the country where 



HISTORY OF THE BIBLE. 547 

But when they found their disputants baffled, and unable to withstand the force of those 
arguments with which the divine wisdom had inspired Stephen, they betook them- 
selves to vile practices. Having procured some profligate men to accuse him of blas- 
phemy, they caused him to be apprehended, and, in a tumultuous manner, took him 
before the Sanhedrim, in order to obtain a formal sentence against him. 

While Stephen stood before the council, the judges, and all the people then present, 
beheld a lustre and radiancy in his countenance, not unlike the appearance of an 
angel. This, however, did not so far intimidate the Sanhedrim as to prevent them 
from listening to the accusation of the false-witnesses, who charged him with blas- 
phemy, in foretelling the destruction of the temple, and the change of the Mosaic 
rites and ceremonies. " This man," said they, " ceaseth not to speak blasphemous 
words against this holy place and the law. For we have heard him say, Jesus of 
Nazareth shall destroy this place, and shall change the customs which Moses deliver- 
ed us. 

The high-priest, having heard the accusation against Stephen, asked him, whether 
or not he was guilty of thus prophesying the destruction of the temple, and change 
of the Jewish religion ? In answer to this question, Stephen made a very grave and 
severe oration, the substance of which was to the following effect: 

" Hearken unto me, ye descendants of Jacob : the Almighty, whose glory is from 
everlasting, appeared to our father Abraham, before he sojourned in Charran, even 
while he dwelt in Mesopotamia, commanding him to leave his country and relations, 
and retire into a land which he would show him. 

"Abraham obeyed the divine mandate; he left the land of the Chaldeans and 
pitched his tent in Charran; whence, after his father was dead, he removed into 
Canaan, even the land you now inhabit ; but he gave him no inheritance in this 
country, not even so much as to set his foot upon. He promised, indeed, he would 
give it him for a possession, which should descend to his posterity, though at this 
time he had no child. 

" God also indicated to him that his seed should sojourn in a strange land; the 
people of which should make them bondmen, and treat them cruelly four hundred 
years. After which, he would judge that nation, bring out his people, who should 
serve him in this place, as an earnest of which he gave him the covenant of circum- 
cision ; and afterward a son, whom Abraham circumcised the eighth day, calling his 
name Isaac, who begat Jacob, and Jacob begat the twelve patriarchs. 

" But these, moved with envy, sold their brother Joseph into Egypt, where the 
Almighty protected him, delivered him from all his afflictions, endued him with wis- 
dom, and gave him favor in the sight of Pharaoh, the monarch of Egypt, who made 
him governor both of his house and kingdom. 

" Soon after this exaltation of Joseph, the countries of Egypt and Canaan were 
afflicted with a terrible famine, and our fathers found no sustenance, either for them- 
selves or flocks. But as soon as Jacob heard the welcome tidings that there was 
corn in Egypt, he sent our fathers thither to purchase bread for the people of his 
household. And in their second journey thither, Joseph made himself known to his 
brethren, and also informed Pharaoh of his country and relations. After which 
Joseph's father, with his whole house, consisting of threescore and fifteen souls, 
went down into Egypt, where both Jacob and our fathers died, and were carried 
to Sychem, and deposited in the sepulchre purchased of the sons of Emmor, the 
father of Sychem. 

" But as the time for fulfilling the promise made to Abraham approached, the peo- 
ple multiplied in Egypt, till another king arose, who was not acquainted with the 
merits of Joseph, and the great things he had done for that country. This prince 
used our fathers with cruelty, and artfully attempted to destroy all the male children. 
At this time Moses was born, and being exceeding fair, was nourished three months 
in his father's house; but as it was dangerous to conceal him there any longer, he 
was hid among the flags on the bank of the river ; when the daughter of Pharaoh 
found him, and educated him as her own son. 

" Thus Moses became acquainted with all the learning of Egypt, and was mighty 
both in word and deed; but when he was forty years old he thought proper to visit 

he was born, or proper to his quality, as a freeman of Rome ; there seems to be no incongruity in suppos- 
ing-, that he might possibly be one, either of those Libertine or Cilician disputants, who entered the lists 
with St. Stephen. 



543 AN ILLUSTRATED 

his brethren, the children of Israel: and seeing an Egyptian smite a Hebrew, he as- 
sisted the suffering person, and slew the Egyptian ; supposing that his brethren 
would have been persuaded that from his hand, with the assistance of the Almighly, 
they might expect deliverance; but they conceived no hopes of this kind. 

" The next day he again visited them, and seeing two of them striving together, 
he endeavored to make them friends : ' Ye are brethren,' said he to them, 'why do 
ye injure one another V But he who did his neighbor wrong, instead of listening to 
his advice, thrust him away, saying, ' By what authority art thou a judge of our 
actions ? Wilt thou kill me as thou didst the Egyptian yesierday V 

" Moses, at this answer, fled from Egypt, and sojourned in the land of Media, 
where he begat two sons. And at the end of forty years, the angel of the Lord ap- 
peared unto him in the wilderness of Mount Sinai, out of the middle of a bush burning 
with fire: this was a sight which surprised Moses; and as he drew near to view 
more attentively so uncommon a thing, God called unto him, saying, ' I am the God 
of thy fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' At 
which Moses trembled, and turned aside his face. But the Lord said to him, 'Put 
off thy shoes from thy feet, for the place where thou standest is holy ground. I 
have long seen the afflictions of my people, which are in Egypt; I have heard 
their cries, and am now descended from heaven to deliver them. Come, there- 
fore, I will send thee into Egypt.' 

" Thus was that Moses whom they refused sent by God to be ruler and deliverer, 
by the band of the angel who appeared to him in the bush. Accordingly he brought 
them out after he had showed signs and wonders in the land of Egypt, in the Red 
sea, and in the wilderness, forty years. It is this Moses that told our fathers, ' A 
prophet shall the Lord your God raise up unto you, and your brethren, like unto me. 
Him shall ye hear.' 

" And this prophet is the same who was in the church in the wilderness, wiih the 
angel which spake unto Moses in Mount Sinai, and with our fathers ; the same who 
received the lively oracles to give unto us, he whom our fathers would not obey, but 
thrust him from them, and were desirous of returning to their state of bondage — 
commanding Aaron to make them gods to go before them, and pretending that they 
knew not what was become of Moses, who delivered them from the slavery of Egypt. 
They now made a calf, offered sacrifices to it, and rejoiced in the work of their own 
hands. From these idolatrous proceedings they lost that divine protection which had 
hitherto attended them as the prophets have recorded. ' ye houses of Israel ! have 
you offered unto me slain beasts and sacrifices, by the space of forty years in the wil- 
derness ? Yea, ye took up the tabernacle of Moloch, and the star of your god Rem- 
phan : figures which ye made to worship them : I will carry you away beyond 
Babylon.' 

" Our fathers were possessed of the tabernacle of witness in the wilderness, being 
made according to the pattern Moses had seen in the mount. This tabernacle our 
fathers brought in with Jesus into the possession of the Gentiles, who were driven 
out by the Almighty, till the days of David, a favorite of the Most High, and who was 
desirous of finding a tabernacle for the God of Jacob ; but Sidomon built him a house. 

"We must not, however, think that the Almighty will reside in temples made 
with hands, as the prophet beautifully observed : ' Heaven is my throne and earth is 
my footstool : what house will ye build me, saith the Lord, or where is the place of 
my rest ? Hath not my hand made all these things V 

"Ye stiff-necked, ye uncircumcised in heart and ears, will ye for ever resist the 
Holy Ghost ? Ye tread in the paths of your fathers; as they did, so do you still con- 
tinue to do. Did not your fathers persecute every one of the prophets? did not they 
slay them who showed the coming of the Holy One, whom ye yourselves have be- 
trayed and murdered? Ye have received the law by the disposition of angels, but 
never kept it." 

This speech, but particularly the conclusive part of it, incensed the council to such 
a degree against Stephen, that they made use of the most bitter invectives, and 
resolved to chastise him by no less a punishment than death. But Stephen was to- 
tally regardless of what they said or did, having his mind employed in the delightful 
prospect of heaven, and the appearance of the blessed Jesus standing at the right 
hand of God. The visionary prospect of this heavenly scene so enraptured his soul, 
that he could not help communicating it to the council. " Behold," said he, ' I see 



HISTORY OF THE BIBLE. 549 

the heavens opened, and the Son of Man standing at the right hand of God." On saying 
these words, the resentment of the council against him was so ungovernably increased, 
that raising a loud clamor, and stopping their ears against all cries for mercy, they 
immediately dragged him away without the city, and stoned him to death. While 
Stephen was undergoing this punishment, he first devoutly recommended his soul to 
God, and then earnestly prayed for his murderers, that the sin they were committing 
" might not be laid to their charge ;" having done which, he quietly resigned his 
soul into the hands of Him who gave it. His remains were decently interred by 
devout men (proselytes to the Christian faith) who made great lamentation over him. 

Among the many that were enraged against Stephen, one particular person who 
had but too great a hand in his death, was a young man of Cilicia, named Saul. 
This person, out of his great officiousness to have Stephen executed, undertook to 
look to the clothes of the witnesses, who usually stripped themselves to throw the 
first stones (as the law directed) at the person who was to suffer by their evidence. 
Not satisfied with this, Saul, out of his passionate concern for the traditions of the 
ancients, and his natural inveteracy on that account, against the advocates of the 
gospel, resolved to persecute all he could who professed the new religion. He accord- 
ingly applied to the sanhedrim for a commission for this purpose, which was no sooner 
granted than he immediately proceeded to carry it into execution. Having proper 
assistance, he broke open houses, seized upon all who looked like the disciples of 
Jesus, and unmercifully dragged them to prison, where he caused them to be 
scourged and otherwise ignominiously punished. These acts of cruelty he exercised 
wherever he went ; so that most of the believers, except the apostles, were forced 
to leave Jerusalem, and disperse themselves in the regions of Judea and Samaria, 
Syria and Phoenicia, Cyrus and Antioch, &c. 

In consequence of this, the glad tidings of the gospel (which had till now been 
confined to Judea, and many professors of it obliged to hide themselves in secret 
places) was preached to the Gentile world, and an ancient prophecy was fulfilled 
which says,. " Out of Sion shall go forth the law, and the word of the Lord from 
Jerusalem." Thus did the Almighty bring good out of evil, and cause the malicious 
intentions of the wicked to redound to his honor and praise. 



CHAPTER VI. 

Among those who fled from Jerusalem in consequence of the violent persecution by 
Saul, was Philip the deacon, the next in order after Stephen. He directed his course 
toward Samaria, preaching the gospel at various places in his way, and at length 
took up his residence in that city. His labors here were crowned with success; he 
confirmed the doctrine he preached by the performance of many distinguished 
miracles, and in a short time was attended by a prodigious number of converts. In 
the city lived a person named Simon, who, by his sorcery and magical arts, had so 
strangely gained the veneration of the people, that they considered his diabolical 
illusions as real operations of the power of God. Simon, seeing great numbers of 
his admirers fall off from him, and embrace the doctrine preached by Philip, pre- 
tended to be a convert likewise, and (in hopes of obtaining some share of the miracu- 
lous gifts, which he could not but admire in Philip) was baptized by him with some 
others who had embraced the doctrine of Christ. 

The great success which attended Philip at Samaria being made known to the apos- 
tles at Jerusalem, they sent Peter and John to confer the gifts of the Holy Ghost on 
the new converts. Simon, the magician, perceiving that a power of working miracles 
was consequent to all those on whom the apostles laid their hands, offered to give 
them money if they would invest him with a like power. But Peter, knowing the 
insincerity of his heart, rejected his offer with scorn and detestation; and severely re- 
buked him in words to this effect: " Thy money (said the great apostle) perish with 
thee. As thy heart is full of hypocrisy and deceit, thou shalt never be invested with 
any part of this divine privilege, for thy design in desiring these gifts is to advance 
thy own credit and esteem among men, and not to enlarge the kingdom of Chrisi. 
Repent, therefore, and humble thyself before God for this wicked and impious pro- 
posal, that the thoughts of thy heart may be fuigiven thee ; for I perceive that thy 



550 AN ILLUSTRATED 

temper and disposition of mind is still vicious and corrupt ; that thou art yet bouud 
by the chains of iniquity, and in a state displeasing to God, and dangerous to thyself." 

This severe rebuke from Peter greatly affected the mind of Simon; his conscience 
flew in his face, and he earnestly entreated the apostles to make intercession for him 
to the throne of grace, that the Almighty might pardon his sins, and not inflict on him 
those heavy judgments which Peter had intimated were likely to fall on him for his 
enormous transgressions. 

The two apostles, having confirmed the doctrine preached by Philip in Samaria, 
left that city and returned to Jerusalem, in their way to which they expounded the 
doctrine of Christ in several considerable villages, and were so successful, as to bring 
over a prodigious number of sincere proselytes. 

Soon after Peter and John left Samaria, Philip received orders from a heavenly 
messenger to quit that city, and go southward into the road which led from Jerusalem 
to Gaza. Philip immediately obeyed the divine mandate ; but he had not travelled 
far before he espied a chariot with a splendid retinue, which, on inquiry, he found he- 
longed to a eunuch, the treasurer of Candace, queen of Ethiopia, who being a pros- 
elyte to the Jewish religion had been to pay his devotions at Jerusalem, and was then 
upon his journey home. "When Philip approached the chariot he was directed by the 
spirit of God to stop and speak to the person within it. This he accordingly did, and 
found the treasurer commendably employed in reading a passage of the prophet Isaiah. 
Philip, after apologizing for interrupting him, asked if he clearly understood what he 
was reading; upon which the treasurer candidly acknowledged he did not, and be- 
sought him to get into the chariot and instruct him. Philip readily obeyed, and when 
he came to examine the passage which had so much perplexed, and engaged the at- 
tention of the treasurer, he found it to be the following : " He was led as a lamb to 
the slaughter, and like a sheep dumb before the shearer he opened not his mouth ; in 
his humiliation his judgment was taken away, and who shall declare his generation ? 
For his life was taken from the earth." This text the treasurer desired Philip to ex- 
plain, asking him whether the prophet spoke this of himself, or of some other person? 
Philip took this opportunity of preaching to him the gospel of Jesus Christ, and clear- 
ly pointed out to him that not only the sense of the passage in question, but likewise 
several others in the ancient prophets, was fully accomplished in his person, and the 
transactions that had taken place during his stay on earth. 

While Philip was expounding the doctrine of Christ to the Ethiopian, they hap- 
pened to come unto a certain water ; and the eunuch said, " See, here is water; what 
doth hinder me to be baptized ?" And Philip said, " If thou believest with all thy 
heart, thou mayest." And he answered and said, " I believe that Jesus Christ is the 
Son of God." And he commanded the chariot to stand still, and they went down 
into the waler, both Philip and the eunuch, and he baptized him. "And when 
they were come up out of the water, the spirit of the Lord caught away Philip, that 
the eunuch saw him no more, and he went on his way rejoicing. But Philip Avas 
found at Azotus ; and passing through he preached in all the cities, till he came to 
Cesarea."* (Acts viii. 36-40.) 

In the meantime Saul was very active in persecuting the believers of Christ in Je- 
rusalem and its neighborhood ; but such was his fiery zeal against the faithful, that 
he resolved to carry his cruelty and resentment still farther. He therefore applied to 
the sanhedrim, and obtained a commission from that court to extend his persecution 
to Damascus, and to bring such believers as he might find in that city bound to Jeru- 
salem.! 

Saul, pleased with the horrid power with which he was invested by the sanhedrim, 
left Jerusalem, and prosecuted his journey toward Damascus,! being fully resolved to 

* A city and port of Palestine, on the Mediterranean sea, seventy-five miles northwest from Jerusalem. 
The tower of Strato was erected here for the defence of the harbor ; but Herod the Great improved the 
port by a breakwater, and built the city, which he called Cesarea, in honor of his patron Augustus, to whom 
also he erected a superb temple, adorned with the statue of that emperor. It soon rose to an extraordina- 
ry height of magnificence, and became the residence of the Roman proconsul ; hence the fact of Paul be- 
ing kept a prisoner for two years at Cesarea, and that so many things are mentioned as having occurred in 
relation to Christians in this great city. (Acts viii. 40 ; x. 1 ; xii. 19 ; xxiii. ; xxiv. ; xxv. 4-14.) Our engraving 
represents the present condition, merely ruins of Cesarea. 

t The ancient capital of Syria, supposed to be the oldest city existing in the world : it is situated on the 
river Barrady, and lies about 160 miles northeast of Jerusalem. (Gen. xv. 2 ; 1 Kings xi, 24 ; xv. 18.) Tra- 
dition says that Abel was murdered here • *>' <,nat Abraham was king of Damascus; it is, however, cele 
brated in the apostolic history for the con.ersion of the apostle Paul. (Acts ix. 1-22.) This citv is now call- 



HISTORY OF THE BIBLE. 



551 




Rums of Cesarf-a 




. ^ 

View of the present City of Damascus 



552 AN ILLUSTRATED 

execute his commission with the strictest severity. But it was the divine will, in 
mercy to him as well as those he went to persecute, to frustrate his intentions. 
When he came near Damascus, a refulgent light, far exceeding the brightness of the 
sun, darted upon him, at which he was greatly amazed and confounded, falling, to- 
gether with his horse, prostrate on the ground. This light was accompanied with a 
voice, in the Hebrew language, saying, "Saul, Saul, why persecutest thou me?" 
To which Saul replied, " Who art thou, Lord?" He was immediately answered, 
" I am Jesus whom thou persecutest. It is hard for thee to kick against the pricks." 
As if he had said, "All thy attempts to extirpate the faith in me will prove abortive, 
and, like kicking against the spikes, wound and torment thyself." 

Saul was now sufficiently convinced of his folly in acting against Jesus, whom he 
was now assured to be the true Messiah. He therefore, trembling with fear, said, 
"Lord, what wilt thou have me to do?" On which a voice replied, " Arise, and go 
into the city, and it shall be told thee what thou must do." Those who accompanied 
Saul were struck with fear and amazement, wondering that they should hear a voice, 
and yet see no man speak, while Saul himself was so dazzled and overpowered by 
the light, that he quite lost his eyesight. His companions, therefore, led him by the 
hand into the city of Damascus, where he continued three days totally blind, nor did 
he, in the whole time, take ihe least refreshment. 

At this time there dwelt in the city a certain disciple, named Ananias, whom the 
Lord, in a vision, commanded to go and find out one Saul of Tarsus (then lodging at 
the house of one Judas, a Jew), and, by laying his hands on him, to remove his blind- 
ness. Ananias was startled at the name of the man, and, to excuse himself, alleged 
his violent persecutions of the church, and with what a wicked intent he was then 
come to Damascus. But to this the vision told him, that he was appointed, by the 
Divine Being, to be a powerful instrument in the propagation of the gospel," both 
among the Jews and Gentiles, and that, how much soever he had persecuted Christi- 
anity heretofore, he was now to become a zealous defender of it, and even to die in 
testimony of its truth. 

Encouraged with this assurance, Ananias repaired to the house where Saul was. 
and, laying his hands on him, delivered a message to this effect: " That the Lord 
Jesus, who had appeared to him in his journey, had sent him not only to restore his 
eyesight, but likewise to bestow upon him the gifts and graces of the Holy Spirit, 
such as might qualify him for the ministry to which he was then appointed." No 
sooner had Ananias finished his speech, than thick films, like scales, fell from Saul's 
eyes, and he received his sight ; immediately after which he was baptized, and con- 
tinued some days with the disciples at Damascus, preaching in the synagogues, and 
proving that Jesus was the Messiah. 

After staying some time at Damascus, Saul retired into the neighboring parts of 
Arabia Petrea, where he first planted the gospel ; and, in the beginning of the next 
year, returned to Damascus. Here he applied, with the utmost assiduity, to the great 
work of the ministry, preaching Christ daily in the synagogues, and" confuting all 
those who argued against his doctrine. He was, indeed, remarkably zealous in his 
preaching, and blessed with a very extraordinary method of reasoning, whereby he 
undeniably proved the fundamental points of Christianity. This irritated the Jews 
to the highest degree; and at length, after about three years' continuance in the city, 
they found means to prevail on the governor of Damascus to have him apprehended, 
and confined. But they knew it would be difficult to take him, as he had so many 
friends in the city ; they therefore kept themselves in continual watch, searching all 
the houses where they thought he might conceal himself, and likewise obtained a 
guard from the governor, to attend the different gates of the city, in order to prevent 
his escape. In this distress his Christian friends were far from deserting him ; they 
tried every method that offered to procure his escape ; but finding it impossible for him 
to pass through either of the gates of the city, they let him down from one of their 
houses in a basket over the wall, by which means the cruel designs of his enemies 
were rendered abortive. 

ed Demesek, and contains a population of about 80,000, or, as some reckon, 150,000, mostly Mohammedans ; 
but about 3,000 are Jews, and about 10,000 are of several denominations of professing- Christians. Damas- 
cus is a city of great trade, and therefore important as a missionary station, especially for the circulation 
of the Scriptures through a vast district of Asia. Seventy or eighty minarets, rising above the houses give 
a pleasing appearance to the city of Damascus, as represented in our second engraving on page 527. 



HISTORY OF THE BIBLE. 553 

Saul having thus escaped from his malicious persecutors in Damascus, repaired 
to Jerusalem, where, at first, he was hut coolly received among many of the dis- 
ciples. They were not insensible of his former conduct, and were therefore doubt- 
ful of the sincerity of his heart, till at length Barnabas, who was privy to the cir- 
cumstances that had attended him both before and after his conversion, introduced 
him to the apostles, and, having clearly related to them every particular that had 
passed, they admitted him into their communion. He continued some time at Je- 
rusalem, during which he preached with great boldnes*s to the people; and his 
sermons were so powerful, and disputations with his opponents so unanswerable, 
that they, like the Jews at Damascus, formed designs against his life. But as soon 
as this was known to the brethren, they conducted him to Cesarea, whence he 
set sail to his own city, Tarsus, and continued, for some years, preaching the gos- 
pel with great success in various parts of Cilicia and Syria. 

The church, at this time, was free from persecution, and flourished exceedingly , 
upon which Peter took the opportunity of making a general visitation to all the 
reformed places in Judea, Galilee, and Samaria. In his progress he arrived at a 
town called Lydda, where he cured one JEneas of a paralytic disurder, which had 
confined him to his bed for eight years; and from this miracle ail the inhabitants 
of Lydda, as well as a neighboring town called Saron, wese prevailed on to em- 
brace the doctrine of Christ. From Lydda he was entreated by two messengers 
to go over to Joppa,* on account of one Tabitha, a Christian woman, venerable 

* This place occurs, under the name of Japhe, in Josh. xix. 46 ; and which is still preserved in the pres- 
ent name of Jaffa, or Yaffa. It is situated about forty miles west of Jerusalem, on the shore of the Medi- 
terranean. Its fame, as a seaport, ascends to the remotest times in history, sacred and profane. In the 
former we find it the principal port of Palestine, and the peculiar port of Jerusalem ; being, in fact, the only 
port in Judea. Hence we rind that the materials obtained from Tyre, for the building of Solomon's temple, 
were brought to this port, to be conveyed thence by land to Jerusalem. But although Joppa was long the 
port of Judea — as its distance afforded an easy communication with the capital, while its geographical posi- 
tion opened an extensive trade to all the coasts and islands of the Mediterranean — it was never a safe or 
commodious harbor ; and those travellers are mistaken who attribute its present condition to the neglect 
of ages. Josephus repeatedly explains its natural unfitness for a. good haven, in nearly the same* terms 
which are employed by modern travellers in describing its present condition (" Antiq." xv. 9, 6 ; " De Bello 
Jud." iii. 9, 3). This similarity is noticed by Mr. Buckingham, who himself says : " The port is formed by a 
ledge of rocks, running north and south before the promontory, leaving a confined and narrow space be- 
tween the rocks and the town. Here the small trading-vessels of the country find shelter from the south 
and west winds, and land their cargoes on narrow wharfs, running along before the magazines. When the 
wind blows strong from the northward, they are obliged to warp out, and seek shelter in the small bav to 
the northeast of the town, as the sea breaks in here with great violence ; and there is not more than three 
fathoms of water in the deepest part of the harbor : so accurately do the local features of the place cor- 
respond with those given of it by Josephus." Clarke also describes the harbor as one of the worst in the 
Mediterranean ; so that ships generally anchor about a mile from the town, to avoid the rocks and shoals 
of the place. From this account it will appear that Joppa afforded the only port, though a bad one, for the 
important district behind it, inland. The bad state of the ancient roads, or rather perhaps the absence ol 
any roads, made a near harbor, however incommodious, of more immediate consequence than a good one 
at any greater distance. 

The coast of Joppa is low ; but the town itself is seated on a conical promontory, jutting out into the sea, 
and rising to the height of about one hundred and fifty feet above its level ; having a desert coast to the 
north and south, the Mediterranean on the west, and fertile plains and gardens behind it, on the east. The 
base of the hill is surrounded by a wall, which begins and ends at the sea, and is fourteen or fifteen feet 
high, and two or three feet thick : with towers at certain distances, alternately round and square: being 
of stone, it was of sufficient strength to oblige the French army under Bonaparte, to break ground and erect 
batteries against it, before a breach could be made. At present it is in a bad condition, many parts having 
^iveu way from the violent rains of about seven years since ; so that, if Ibrahim Pacha had been obliged to 
besiege it, he would have found the walls ready breached to his hands. 

On the land side the town is approached through extensive and richly productive gardens, by which it is 
surrounded ; the light, sandy soil being very favorable to the production of various kinds of fruits. These 
gardens are fenced with hedges of the prickly-pear, and are abundantly stocked with orange, lemon, pome- 
granate, and fig-trees, and with water-melons. The oranges and lemons grow to a prodigious size ; the 
pomegranate have also a great reputation ; and the water-melons are celebrated over all the Levant for 
their delicious flavor. The town itself is thus noticed by Buckingham :— 

" The town, seated on a promontory, and facing chiefly to the northward, looks like a heap of buildings, 
crowded as closely as possible into a given space ; and, from the steepness of its site, these buildings ap- 
pear in some places to stand one on the other. The most prominent features of the architecture from with- 
out, are the flattened domes, by which most of the buildings were crowned, and the appearance of arched 
vaults. There are no light and elegant edifices, no towering minarets, no imposing fortifications, but all 
is mean and gloomy aspect. . . . The walls and fortifications have a weak and contemptible ap- 
pearance, compared even with those of Accho (Acre) ; and, as at that place, the entrance is preposses- 
sing, but its interior disappoints the expectations raised. After passing a gate cro wned with three small 
cupolas the e is seen, on the right, a gaudy fountain, faced with marble slabs, and decorated with painted 
devices, ana Arabic sentences in characters of gold. Passing within, however, the town has all the appear- 
ance of a poor village, and every part of it that we saw was of corresponding meanness." Many of the 
streets are connected by flights of steps. The Mussulman part of the town is very much dilapidated, but 
rhe street by the sea-wall is clean and regular. 

Beside the ciladel on the top of the hill, there is a small fort, near the sea, on the west, another on thu 
north, and a third near the eastern gate of entrance ; mounting, in all, from fifty to sixty pieces of cannon 
The religious structures are, three mosques, and the Latin, Greek, and Armenian convents. The populu 



554 AN ILLTJSTKATED 

for her piety and diffusive charity, who was lately dead. Peter complied with the 
request of the messengers, and immediately accompanied them to Joppa. On his 
arrival at the house he found the body in an upper chamber ready prepared for 
interment, and surrounded by a number of mournful widows, who showed him 
the coats and garments wherewith she had clothed them, the monuments of her 
liberality. They durst not, however, request him to raise her from the dead, but by 
their tears, and great commendations of her charity, sufficiently testified their wishes 
that he would do it. Peter was not insensible of their meaning, and was willing 
to grant what he knew would give them general satisfaction. Having, therefo r e, 
ordered them to withdraw, he first knelt down, and prayed for some time, vath 
great fervency; after which, turning himself to the body, he said, " Tabitha, arise." 
Upon this, the good woman instantly opened her eyes, and Peter, taking her by the 
hand, raised her up, and presented her alive to her friends and relations. This 
miracle gained Peter a prodigious number of converts, and encouraged him, for a 
considerable time, to continue his abode at Joppa, during which he resided in the 
house of one Simon, a tanner. 

During his stay at Joppa, he one day retired to the top of the house, about 
noon, to pray. After. he had finished his devotions he found himself hungry, and 
called for meat ; but, while the people were preparing his dinner, he fell asleep, 
and beheld, in a vision, a large sheet, or table-cloth, let down, as it were, by the 
four comers from heaven, wherein were creatures of ail kinds, clean and unclean ; 
and, at the same time a voice said to him, "Arise, Peter, kill and eat." But the 
apostle, being tenacious of the rites and institutions of the Mosaic law, declared his 
aversion to such a proceeding; upon which the voice rejoined, that what God had 
pronounced clean, he ought by no means to account common or unclean. This 
representation was made to him three several times, after which the sheet was taken 
up, and the vision disappeared. 

When Peter awoke he could not help seriously reflecting on the vision he had be- 
held; and while he Avas wondering within himself what might be the event, he was 
interrupted by three messengers, who, knocking at the gate, desired to speak with 
him. They were accordingly admitted, and as soon as they saw Peter they ac- 
quainted him with their business, which was to the following purport: that " Cor- 
nelius, a Roman, captain of a company in the Italian legion,* then at Cesarea, a 
person of eminent virtue, piety, and charity, had, by an immediate command from 
God, sent to him, begging that he would return with them to give him some instruc- 
tions on so important and singular an occasion." Peter detained the messengers that 
night ; but the next day he set out with them accompanied by some of his brethren, 
and the day following arrived at Cesarea. 

Cornelius, being in expectation of his coming, had invited his friends and relations 
to his house, and as soon as Peter entered, he fell down at his feet to worship him ; 
but the apostle, rejecting that honor as being due to God alone, raised him up, and 
then told the company that, " though they must know it was not lawful for a Jew to 
converse (more especially on the duties of religion) with those of another nation; yet 
since God had taught him to make no distinction, he very readily attended their 
pleasure, and desired to know the occasion of their sending for him." 

The reply Cornelius made in answer to this was to the following effect: "Four 
days ago, being fervently employed in the duties of fasting and prayer, an angel from 

tion now must be fifteen thousand, mostly Turks and Arabs: the Christians not being estimated at 
more than six hundred. Joppa still enjoys a traffic, which, considering the state of the country, may be 
called considerable, with the neighboring coasts. In the way of manufacture it is chiefly noted for its 
soap, which is an article of export to Damascus and Cairo, and is used in all the baths of the principal 
cities. The delicious fruits of the vicinity are also largely exported, particularly the melons. There are 
no antiquities at Joppa, nor can any be expected in a town which has been so often sacked and destroyed — 
five times by the Assyrians and Egyptians, in their wars with the Jews : three times by the Romans ; and 
twice by the Saracens, in the wars of the Crusades. See the Land. and the Book by Thompson. 

' The cohort of the Romans, which we call band, was a body of infantry, consisting of five hundred men, 
ten of which bands made a legion; and the manner in which the Romans distinguished and denominated 
their bands and legions was very various. Sometimes it was from the order of places, and so they were 
called the first or second band, according to their rank and precedency ; Sometimes from the commanders 
they were under, as the Augustan and Claudian band, <fcc, because persons of that name did lead them ; 
Sometimes from their own behavior, as the Victrix, the Ferrea, the conquering, the iron band, &c, by rea- 
son of the great valor, which, in some sharp engagements, these had shown : Sometimes from the countries 
they were chiefly quartered in, as the German and Pannonian band, &c, and sometimes from the parts 
whence they were gathered, as this of Cornelius, is called the Italian band, because it was raised out of 
cliat country, and was a body of forces well known for their gallantry and great exploits, among the writers 
of the Roman history. 



HISTORY OF THE BIBLE. 



555 




■'■".".'W.' ■ , 



556 AN ILLUSTRATED 

the courts of heaven appeared to me, declaring that my prayers and alms were come 
up as a memorial before the throne of the Most High; and at the same time ordered 
me to send to Joppa for one Simon Peter, who lodged in the house of a tanner near 
the seaside, and would give me further information in the mysteries of salvation. 
Accordingly I made no hesitation to obey the heavenly messenger; I sent immediate- 
ly for thee, and now thou art come, and we are met together, I desire to hear what 
instructions thou hast to communicate." 

From this relation of the Roman officer Peter delivered a discourse to the assembly, 
which he began by declaring that he perceived plainly God had made no distinction 
of persons and people, but that the pious and godly of all nations were to meet with 
acceptance. He told them, that peace and reconciliation between God and man was 
a doctrine published by the prophets of old, and of late, since the time of John the 
B;iptist, preached through Galilee and Judea; that of this peace Jesus of Nazareth 
was the only Mediator between God and man, as appeared by the divine powers and 
graces wherewith he was invested, and which he constantly exercised in doing good 
to mankind ; that of his life and actions, more especially of his crucifixion by the 
Jews, and resurrection from the dead, of his appearing to his disciples, and even 
eating and drinking with them after' his resurrection, he and the rest of the apostles 
were chosen witnesses; that from him they had received, before his ascension, a 
command and commission to publish to all nations, that he was the person, whom 
God had ordained to be the great Judge of the world ; that all the prophets, with one 
consent, bore witness of him; and that whoever believed in his name would certain- 
ly receive the remission of sins. 

While Peter was thus speaking, the Holy Ghost came down upon the whole 
audience, and inspired them with gifts and graces, fitting them for several conditions 
m the church. The Jews who accompanied Peter, were greatly astonished to see 
that the gifts of the Holy Ghost were poured upon the Gentiles; which being ob- 
served by Peter, he told tnem he knew no reason why those persons should not be 
baptized (having received the Holy Ghost) as well as they. He accordingly gave 
orders that they should be baptized, which being done, he stayed with them several 
days, in order to confirm them in the holy faith they had so "happily and earnestly 
embraced. 

The conduct of Peter on this occasion was considered in various lights by the 
brethren at Jerusalem, who being but lately converted to the Christian faith, were 
zealously attached to the religious ceremonies of the Mosaic institution, and therefore 
most of them severely charged Pe^er, on his return to Jerusalem, as being too familiar 
with the Gentiles. How powerful is the nrejudice of education ! The Jews had, 
for many ages, conceived an inveterate hatred to the Gentiles, considering them as 
persons not approved of by the Almighty, who had chosen the Jews for his peculiar 
people. The law of Moses, indeed, enjoined them to be kind to their own nation, in 
preference to all others; and the rites and institutions of their religion, and the pe- 
culiar form of their commonwealth rendered them very different from the inhabitants 
of other countries; a separation which in after ages they contracted into a much nar- 
rower compass. They were also tenaciously proud of iheir external privileges in 
being the descendants of Abraham ; and therefore looked upon the rest of the world 
as reprotates, refusing to hold any conversation with them, or even to treat them 
with common civility. 

It is therefore ho wonder that they were highly displeased with Peter; nor would 
he, in all probability, have been able to defend his conduct in a satisfactory manner, 
had he not been charged with a peculiar commission from God for extending the 
privileges of the gospel to the Gentile world. To satisfy them, however, of the 
propriety of his conduct, he first gave them a plain and minute narrative of the whole 
affair, together with the occasion of it; and then took occasion from the whole, to 
draw this inference : that, " since God had been pleased to bestow on these Gen- 
tiles the same privileges, and marks of conversion, that he had done on his select 
disciples, it would have been direct disobedience in him to the divine will, had he 
denied them admission into the church, or refused them his instructions and conver- 
sation." 

From this representation the whole audience were, perfectly satisfied; and their 
displeasure against Peter was turned into praise and thanksgiving to God, for having 
communicated the same mercy to the Gentiles as he had done to the Jews; namely, 
" repentance unto life eternal." 



HISTORY OF THE BIBLE. 



CHAPTER VII. 

After the general dispersion which took place in consequence of the martydorn of 
Stephen, and the persecutions that followed, some disciples, who were born in Cyprus 
and Cyrene,* having travelled through several countries, and hitherto preached to 
the Jews only, at length came to Antioch,f where, hearing of the conversion of Cor- 
nelius and others, they applied themselves to the Greeks who lived in that city, and, 
/>y the blessing of God, daily made great numbers of converts. Intimation of this 
being given to the apostles at Jerusalem, they despatched one Barnabas, a pious 
man, and endued with many excellent gifts, to assist the disciples, and confirm the 
believers in that city. 

The success of the gospel in so large a place as Antioch, gave great satisfaction to 
Barnabas, who, after continuing there some time, and exhorting the people to hold 
fast the possession of that faith they had newly embraced, departed thence to Tarsus, 
in order to find out Saul, whom he considered, from the fame he had heard of him 
as a necessary person to assist him in facilitating the further promulgation of the 
gospel. Having found out Saul, he returned with him, in a short time, to Antioch, 
where, for the space of a whole year, they daily resorted to the most public places, 
preaching and expounding the doctrine of their great Master ; by means of which 
they soon gained over such a prodigious number of converts, that in this city the dis- 
ciples of Jesus were first distinguished by the honorable name of Christians.^ 

The extensive circulation of the gospel at Antioch opened an intercourse between 
the Christians of that city and those of Jerusalem. Many people resorted from the 
latter place to the former, and among them was one person named Agabus, who 
foretold, that there would shortly be a great famine in many parts of the Roman 
empire, which accordingly happened in the fourth year of the reign of the emperor 
Claudius. In consequence of this prophecy, the Christians of Antioch determined to 
make a collection for their brethren in Judea, which, on the approach of the dearth, 
they accordingly did, and sent it to the elders at Jerusalem by the hands of Barnabas 
and Saul. 

About this time Herod Agrippa, the grandson of Herod the Great, in order to in- 
gratiate himself with the heads of the obstinate Jews, raised a most violent persecu- 
tion against the Christians, in the commencement of which he ordered James, the son 
of Zebedee, and brother of John, commonly called "the Great, "|| to be put to death. 
Finding this cruel act was acceptable to the chief-priests and rulers, he resolved to 
extend his cruelty to Peter. He accordingly caused him to be apprehended and put 
into prison, designing, immediately after the feast of the passover, to bring him forth 
to the Jews, and, if they desired it, to have him executed. But the Christians were 
incessant in their prayers to God for his safety ; nor were their prayers and solicita- 
tions in vain. Herod was persuaded in his own mind, that he should soon accom- 

* Tills was a city of great note, and once of such power, as to contend with Carthage for some pre-emi- 
nences. It stood on the western parts of Lybia (properly so called), and', as it was the principal city, it 
sometimes gave the name of Cyronaica to the whole country, which by the sacred writer is parapnrastical- 
ly called Lybia about Cyrene (Acts ii. 10). The city itself is" famous in Holy Writ for being the birthplace 
of that Simon, whom the .lews compelled to bear our Saviour's Cross. 

t This Antioch (to distinguish it from sixteen other cities, which, in Syria, and other countries, bo--e that 
name) was frequently called Antiochia Epidaphne, from its neighborhood to Daphne, a village where the 
temple of Daphne stood. It was built, as some say, by Antiochus Epiphanes ; as others, by Seleucus Ni- 
canor, the first king of Syria after Alexander the Great, in memory of his father Antiochus, and was, after 
'hat, the royal seat of the kings of Syria. In the flourishing times of the Roman empire it was the ordina- 
ry residence of the prefect, or governor of the eastern provinces, and was also honored with the residence 
of many of the Roman emperors, especially of Verus and Valens, who spent here the greatest part of their 
rime. As to its situation, it lay on both sides the river Orontes, about twelve miles distant from the Med ; - 
terranean sea; was, in former times, adorned with many sumptuous palaces and stately temples, and both 
by Nature and Art fortified even to admiration ; but, being taken by the Saracens, and afterward by the 
Turks, it began to grow into decay, and has ever since been in a desolate and ruinous condition (see en- 
graving, page 407). 

; Before this they were called among themselves brethren, saints, disciples, believers, and those that callea 
on the name of Christ : and among their enemies, Galileans, Nazarenes, and men of the sect: but now by the 
conversion of so many heathens, both in Cesarea and Antioch, the believing Jews and Gentiles, being all 
made one church, this new name was given them, as being more expressive of theii common relation to 
Christ, their great Lord and Master. 

II He is commonly called the Great to distinguish him from another of the same name, who was bishop o! 
Jerusalem, and called the Less. He had his first instruction, together with John, from the Baptist ; but how 
he disposed of himself after our Lord's ascension does not appear. That he was very zealous and indus- 
trious in propagating the gospel, appears evident from Herod's making choice of him for tne first sacrifice 
(after the death of Stephen) to the furv of the people. 



558 AN ILLUSTRATED 

plish his design, and sacrifice Peter to the insatiable cruelty of the Jews. But the 
night before this intended execution, a messenger from the courts of Heaven visited 
the gloomy horrors of the dungeon, where he found Peter asleep between two of his 
keepers. The angel raised him up, and taking off his chains, ordered him to gird on 
his garments, and follow him. Peter obeyed, and having passeu through the first and 
second watch, they came to the iron gate leading to the city, which opened to them of 
its own accord. The angel also accompanied him through one of the streets, and then 
departed. On this Peter, who had hitherto been confused, thinking oil that had 
passed was no more than a dream, came to himself, and perceived that it was no 
vision, but that his great and beloved Master had really sent a messenger from above, 
and released him from prison. He therefore repaired to the house of Mary, the 
mother of John, surnamed Mark, where several disciples were met together, and 
sending up their prayers to Heaven for his deliverance. As he stood knocking with- 
out, a maid-servant of the house, named Rhoda, knowing his voice, ran in, and ac- 
quainted the company that Peter was at the door. At first they would not pay any 
attention to what she said; but on her persisting in the truth of what she asserted, 
they concluded that it must have been his angel. Their doubts, however, were soon 
removed by the entrance of Peter, at the sight of whom they were all greatly 
astonished. Peter beckoning them to hold their peace, related the whole particulars 
of his miraculous escape from prison, and, after ordering them to acquaint James, 
and the other brethren, with this good news, withdrew himself to a place of more 
retirement and security. 

Early the next morning the officers went from Herod to the prison, with orders to 
bring Peter out to the people, who were gathered together to behold his execution. 
'Jut when they came to the prison, they were informed by the keepers that Peter 
had made his escape. The officers immediately returned with this intelligence to 
Herod, who was so irritated at his being disappointed in his wicked design, that he 
commanded the keepers to be put to death, as supposing them accessary to his es- 
cape ; after which he leh Jerusalem, and retired to Cesarea. 

While Herod was in Cesarea, a misunderstanding took place between him and the 
inhabitants of Tyre and Sidon, against whom he was about to declare war. But 
they, dreading his power (and knowing that in this time of scarcity their country 
was in a great measure dependant on Herod's dominions for its support), sent ambas- 
sadors to Blastus, Herod's chamberlain, requesting him to intercede in their behalf, 
and, if possible, to bring about an accommodation. Though Herod was highly dis- 
pleased with them, yet he so far listened to his chamberlain as to appoint a day for 
holding a public conference with the ambassadors ; at which time, being dressed 
in his royal robes, and seated on a throne, he made a long harangue on the occasion. 
The fawning multitude, thinking to ingratiate themselves in his favor, and please the 
tyrant's pride with flattering applause, shouted out, " It is the voice of a god, and not 
of a man." This gratified the pride of Herod, who, assuming to himself that praise 
which belonged only to God, was instantly struck by an angel with a mortification in 
hie bowels, which, in a short time, put a period to his existence. 

The tyrant Herod being thus removed, the gospel greatly flourished and increased, 
new converts daily thronging to be admitted to the faith. 

About this time Barnabas and Saul, having discharged their trust in disposing of 
the contributions raised in Antioch for the benefit of the Christians in Jerusalem and 
Judea, returned to that city, taking with them John, surnamed Mark,* a person well 
calculated to assist them in the propagation of the gospel. 

Barnabas and Saul had not been long returned to Antioch, when God, by soiue par- 
ticular inspiration, gave them to understand, that he had appointed them to carry hit 
word into other places. This was likewise revealed to the members of tne church 
then at Antioch, who, in consequence thereof, betook themselves to fasting and 
prayer , and Simeon, Lucius, and Manaen (all of whom were endued with the spirit 
of prophecy), having laid their hands on them, sent them away to preach the gospel 
wherever they might be directed by divine inspiration. 

On their departure from Antioch they went first to Seleucia,f whence they took 

* This person, who is sometimes called John-Mark, and at other times simply Mark, or John, is very fre- 
quently confounded with the Evangelist St, Mark. He was a cousin and disciple of Barnabas, and the so:i 
of a Christian woman called Mary, at whose house in Jerusalem the apostles and disciples often assembled. 

+ This city lay on the west, or rather a little northwest of the city of Antioch, upon the Mediterranean 
eoa, and was so called from Seleucus its founder. 



HISTORY OF THE BIBLE. 559 

shipping for Cyprus, and began their ministerial office in the city of Salamis,* where 
they preached in the synagogues, and employed Mark, who was of their company, 
in several offices of the church which they could not conveniently attend themselves. 

From Salamis they proceeded to Paphos,f the residence of Sergius Paulus, the pro- 
consul, or governor of the island, a man of great wisdom and prudence, but unhappily 
seduced by the wicked artifices of Bar-Jesus, an impostor, who styled himself Elymas, 
or the magician. The governor being informed of the doctrine preached by Saul and 
Barnabas, was desirous of hearing it, and therefore sent to them for that purpose. 
They accordingly attended, but while Saul was delivering a discourse to him and 
the company present, the sorcerer (who stood by the pro-consul) used all the argu- 
ments he could to prevent his being converted to the faith. This being observed 
by Saul, he turned himself to the .sorcerer, and severely chastised him in Avords 
to this effect: ' O thou vile sorcerer ! Like the devil, by whom thou workest, thou 
art an enemy to all goodness. Wilt thou persist in sorcery, in defiance of the 
faith of Christ, which comes armed with a much greater power of miracles than 
those to which thou falsely pretendest ? Thou shalt soon feel the vengeance of 
Heaven ; for thou that perversely holdest out against the light of the gospel, shalt 
lose thy sight, which, by the power of God, shall, for a time be. taken from thee." 
No sooner had Saul uttered these words than the sorcerer was struck blind, and im- 
plored some of the company to conduct him to his habitation. This miracle con- 
vinced the pro-consul of the truth of the doctrine he had heard, and he immediately 
became a convert to the faith. And from this event it is supposed, by some, that 
Saul changed his name to that of Paul,t which he ever after retained. 

After staying some time in the island of Cyprus, Paul and his companions went to 
Perga in Pamphylia,|| where Mark (not choosing any longer to prosecute so wandering 
a course of life) took his leave, and returned to Jerusalem. 

From Perga they went to.Antioch in Pisidia,§ where, going into the synagogue on 
the sabbath-day, they sat themselves down to hear the performance of divine wor- 
ship. After the lessons, one out of the law, and the other out of the prophets (it 
being the custom for the Jewish doctors to expound some part of the scripture for the 
instruction of the people) the chief persons of the assembly sent to Paul and his com- 
panions, to know whether either of them would preach a sermon of exhortation to 
the audience. This was an offer highly satisfactory to Paul, who, after intimating 
his acceptance of it, arose, and delivered a discourse to the people in words to this 
effect : — 

"Hearken, all ye descendants of Jacob, and ye that fear the Almighty, to the 
words of my mouth. The God of Israel made choice of our fathers, and loved them, 
when they had no city of their own to dwell in, but were strangers and slaves in 
Egypt, bringing them thence with a mighty hand, and a stretched-out arm ; fed 
them in the wilderness forty years, and would not suffer his anger to rise against 
them, though they often provoked him in the desert. On their arrival in the land he 
promised their fathers, he destroyed the nations that inhabited i T , and placed them in 
that fruitful country, dividing it to them by lot. 

" When they were settled in the land, he gave them judges during four hundred 

* This was once a famous city in the isle of Cyprus, opposite to Seleucia, on the Syrian coast ; and, as ii 
was the first place in these parts where the gospel was preached, it was, in the primitive times, made the 
see of the primate, or metropolitan of the whole island. In the reign of the emperor Trajan, it was destroy- 
ed by the Jews, and rebuilt, but, after that, being in the time of Herodius, sacked, and razed to the ground 
by the Saracens, it never recovered its former splendor, though out of its ruins is said to have arisen Fania- 
gusta, which was the chief place of the isle, when the Turks took it from the Venetians, in the year 1570. 

t Paphos was another city of Cyprus, lying on the western (as Salamis did on the eastern) track of tin; 
island. It was once famous for having in it a celebrated temple dedicated to Venus, who, thence, is called, 
by ancient writers, the Paphian Queen 

t It is very observable, that all along, before this circumstance of the apostle's life, St. Luke calls him 
by the name of Saul, but ever after by that oi Paul. Hence some imagine, that he assumed that name to 
himself, in memory of his converting Sergius Paulus ; just as the ancient Roman generals were accus 
'omed to adopt the names of the provinces which they conquered. St. Austin more than once asserts, 
that he took it from a principle of humility, by a small variation changing his former name (whereby a proud 
havJghty king of Israel was called) into that of Paulus, which signifies little ; and that, in conformity tu 
tlus~ he calls himself " less than the least of the apostles." But the most rational account of the matte, 
seems to be that of Origen, namely, that he, being of Jewish parentage, and born in Tarsus, a Roma: 
cit/, had, at his circumcision, two names given him, Saul, a Jewish, and Paul, a Roman name, and th 
when he preached to the Jews, he was called by his Jewish, and when to the Gentiles (as he did chiefly 
after this time) by his Roman name. 

I Pamphylia was a province of the lesser Asia, not far from Cyprus. 

h This lay a little to the north of Pamphyiia. 



560 AN ILLUSTRATED 

and fifty years, till Samuel the prophet. But on their desiring a king, he placed over 
them Saul the son of Cis, a Benjamite, who reigned about forty years. After his 
death he placed David on the throne of Israel, giving him this tesiimony : I have 
found David the son of Jesse, a man after mine own heart, which shall fulfil all my 
will. And according to his promise the Almighty hath raised up to the sons of David 
a Saviour Jesus, which is Christ the Lord ; the baptism of repentance having been 
preached before his coming by John. And as his forerunner executed his office, he 
asked his followers, Whom think ye that I am? You must not mistake me for the 
Messiah ; he will soon follow me ; but I am not worthy to perform the meanest office 
for him. 

" To you, therefore, ye descendants of Abraham, and all others who fear the Al- 
mighty, is this word of salvation sent. For the inhabitants of Jerusalem, and rulers 
of Israel, being ignorant of him, and the voices of the prophets, though read every 
sabbath in their synagogues, fulfilled their predictions by condemning the immaculate 
Son of the Most High. They found, indeed, no fault in him, though they earnestly 
desired Pilate that he might be slain. 

" When everything that had been written by the prophets concerning him was ful- 
filled, they took him from the tree, and deposited his body in the chambers of the 
grave. But death had no power to detain him ; his almighty Father raised him from 
the habitations of the dead. After which he was seen during many days by his dis- 
ciples who attended him from Galilee, and were the witnesses chosen by Omnipo- 
tence, of these great and miraculous works. And we now declare unto you glad 
tidings, namely, that the promise made by the Almighty to our forefathers, he hath 
performed to us their children, by raising Jesus from the dead. The prophet David 
also said, Thou art my son, this day have I begotten thee. He also foretold that he 
should return from the chambers of the dust, and no more be subject to corruption : 
I will give you (said he) the sure mercies of David. And again, Thou shalt not suffer 
thine holy one to see corruption. Now this prophecy must relate to the Messiah, for 
David himself, after he had swayed the sceptre of Israel a certain time, died, was 
deposited in the chamber of the grave, and his flesh saw corruption ; but the great 
Son of David, whom the Almighty raised from the dead, never saw corruption. 

" Be it therefore known unto you, men and brethren, that through this Saviour is 
preached unto you the forgiveness of sins. It is by his merits we are justified from 
all things, which was impossible by the law of Moses. Be careful, therefore, lest 
what was foretold by the prophets come upon you: ' Behold, ye despisers, and won- 
der and perish ; for I work a work in your days, a work which you shall in no wise 
believe, though a man declare it unto you.' " 

This discourse was so well received by great numbers of the people, that when 
tliey got out of the synagogue, they besought Paul that he would deliver it again on 
the next Sabbath. Paul promised to comply with their request, which he accordingly 
did, and on that day almost all the inhabitants of the city flocked to hear him. This 
irritated such of the Jews as were strong enemies to tin gospel ; nor could they 
refrain from showing their malice on the occasion. They se/eral times not only in- 
terrupted, but peremptorily contradicted Paul while he was preaching, and at length 
uttered many blasphemous expressions against the name of Jesus of Nazareth. But 
their opposition could not daunt the apostles, who boldly answered them as follows: 
" It was necessary that the word of God should first have been spoken to you; but 
seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we 
turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee 
to be a light of the Gentiles, that thou shouldst be for salvation urito the ends of the 
earth." 

When the Gentiles heard this, they were greatly rejoiced, and glorified the name 
of God for his beneficent mercy revealed in the gospel ; and all who had any care or 
thought of the life to come immediately embraced the doctrine of Christ. This 
increased the malice and fury of the Jews, who, by false and artful insinuations, pre- 
vailed on some of the more bigoted and honorable women to bring over their hus- 
bands to their party : the consequence of this was, that Paul and Barnabas were 
driven out of the city, on leaving which they shook the dust off their feet, in testi- 
mony of the sense they had of the ingratitude and infidelity of their oppressors. 

From Antioch Paul and Barnabas went to Iconium, where they entered into the 
synagogue of the Jews, and, according to their usual custom, preached to the 



HISTORY OF THE BIBLE. 561 

people; the consequence of which was that many, both Jews and Greeks, became 
proselytes to the Christian religion. From this success the two apostles continued 
some time at Iconium, during which the number of converts daily increased, and. 
10 confirm them in the faith, God added his testimony to their preaching, by enabling 
them to work miracles. But though they had gained a considerable numner of 
inhabitants to the faith, yet there were many who continued in their infidelity: 
the whole leaven of Jewish malice began again to show itself, and the unbelieving 
Jews, having stirred up the Gentiles against the apostles, at length prevailed on the 
multitude to stone them. But the apostles, having timely notice of their designs, 
fled from the city to Lystra and Derbe (two other cities in the province of Lycaonia), 
where they preached the gospel to the inhabitants, as also to those who dwelt in 
the countries adjoining. 

While they were at Lystra, a happy circumstance occurred both for the promulga- 
tion of the gospel, and the conversion of a people who had greatly been devoted to 
paganism. As Paul was one day preaching to the multitude, he saw among them a 
man who had been lame from his mother's womb, and had never walked. From the 
earnest attention which the cripple gave to the discourse, Paul (who had for some 
time taken particular notice of him) perceived that he had faith, and therefore thought 
proper to add the cure of his body to that of his soul, knowing that it would not only 
be beneficial to him, but. would likewise confirm the faith of all who should believe in 
his doctrine. And that the miracle might be wrought in the most conspicuous man- 
ner, Paul, in the midst of the congregation, said in an audible voice to the man, 
"Stand upright on thy feet ;" which words were no sooner pronounced than he arose, 
"and leaped and walked."'' 

The people who beheld this miracle well knew that it could not be wrought by 
any human power; but having been initiated in the superstitious customs of the 
heathens, they cried out, "The gods are come down to us in the likeness of men.'" 
Accordingly they called Barnabas Jupiter, on account of his venerable gravity, and 
Paul they named Mercurius, " because he was the chief speaker." 

It was not long before the fame of this miracle was spread throughout the city; in 
consequence of which almost all the inhabitants gathered themselves together, and 
preceded by the priest of Jupiter, and oxen dressed in garlands, went to the house 
where the apostles resided, intending to offer sacrifice before them. But as soon as 
Paul and Barnabas understood their intentions, they were greatly affected at their 
superstitious design; and rending their clothes to express their grief and abhorrence 
of the action, ran out to the multitude, whom Paul addressed in words to this effect: 
" Ye men of Lystra, ye are mistaken in the object of your worship; for though we 
have done many miracles in the name and by the power of Christ, yet we are no 
more than men, and subject to the same passions with yourselves, and preach unto 
you the glad tidings of salvation, that ye may forsake the vanities of this world, and 
return to the living God, who created the heaven and the earth, the sea, and all the 
creatures they contain. This Omnipotent Being suffered ail nations formerly to walk 
in their own ways, though he never left himself without witness, doing the greatest 
good to the children of men ; it is he that sendeth rain from heaven, and crowneth 
the year with fruitful seasons, filling our hearts with joy and gladness." 

This argument had the desired effect, the people, though with some difficulty, 
being persuaded to lay aside their idolatrous intentions. And surely no argument 
could be more properly adapted to answer the wishes of the inspired preacher. Is 
it possible that any human being can survey the several parts of the creation, and 
not discover in every place evident traces of an Infinite wisdom, power, ar-l good- 
ness ? Who can survey universal nature, and not at once see and admire its great 
Author, who has disposed of all created things with such order and regularity as to 
display in the clearest manner his own power and glory? Behold the sun I how 
justly is that source of light and heat placed in the centre of the planetary choir, 
that each may enjoy its destined share of its prolific beams; so that the earth is not 
burnt by a too near approach, nor chilled by the northern blasts from too creat a 
recess, but impregnated with fruits and flowers by the happy influence of a vital 
heat, and crowned with luxuriant plenty by the benign influences of the season. 
Who can contemplate the wonderful properties of the air, and not reflect on the 
Divine wisdom that formed it ? If we survey the earth, we there discover the foot- 
steps of an Almighty Being, who hath filled it with a great variety of admirable and 

35 



062 AN ILLUSTRATED 

useful creatures, all of which are maintained by the bounty of his hand. It is he 
that clothes the grass with a delightful verdure, that crowns the year with his loving 
kindness, and causes the valleys to stand thick with corn. It is he that maketh the 
grass to grow upon the mountains, and herbs for the service of man. He adorns the 
lilies of the field, that neither toil nor spin, with a glory that excels the pomp ant' 
grandeur of Solomon's court. He " shut up the sea with doors," and said, " Hitherto 
shalt thou come and no farther, and here shall thy proud waves be stayed." It is 
the Almighty Being that arrests the storm, and smooths the tempestuous billows oj 
the deep; that delivereth the mariner from all his troubles, and bringeth his ship 
into the desired haven of safety. How reasonable, therefore, is it that we should 
worship and adore this Omnipotent, this kind Creator, and not transfer the honors 
due to him alone to frail mortals, much less to dumb idols, the work of men's hands! 

After Paul had performed the miracle on the lame man, he and Barnabas continued 
to persevere in the execution of their important commission, declaring, wherever they 
went, the glad tidings of salvation to all who believed in the doctrine of Christ. But 
the malice of their enemies still pursued them: some inveterate Jews, who had 
come from Antioch and Iconium, so exasperated and stirred up the multitude against 
them, that they took Paul, whom, just before, they would have adored, and stoned 
him ; after which they dragged him out of the city, supposing him to be dead. But 
when the disciples went to the place where he was (probably to inter his body) he 
rose up, and went into the city for that night, and the next day departed, with Bar- 
nabas, to Derbe, where they preached the gospel, and converted many to the faith. 

They did not, however, continue long at Derbe, but returned to Lystra, Iconium, 
and Antioch, confirming the Christians of those places in the faith, earnestly per- 
suading them to persevere, and not to be discouraged at those troubles and persecu- 
tions which they must expect would attend the profession of the gospel. And that 
the affairs of the church might be conducted with more regularity, they ordained 
elders and pastors, to teach, instruct, and watch over them ; having done which, 
they left them to the protection of the Almighty, to whose care they recommended 
them by prayer and fasting. 

From Antioch they passed through Pisidia, and thence went to Pamphylia ; and, 
having preached to the people at Perga, they went down to Attalia, and returned, by 
sea, to Antioch in Syria, whence they had set out on this holy expedition. On their 
arrival here, they immediately assembled the church together, and, having given an 
account of their success, what miracles God had wrought by their hands, and a large 
" door of faith," he, by their ministry, had opened to the Gentiles, they suspended 
their farther travels for the present, and for a considerable time, took up their abode- 
with the disciples in that city. 

During their stay here, the church was greatly disturbed by means of some persons 
coming from Judea, who taught the people that there was no salvation without cir- 
cumcision, and the observance of other legal ceremonies. This doctrine was strongly 
opposed by Paul and Barnabas ; in consequence of which, after many conferences and 
disputations, it was at length proposed, that the decision of the matter should be re- 
ferred to the general assembly of the apostles at Jerusalem. This the whole churcli 
readily agreed to; and having deputed Barnabas and Paul, together with some 
others, to go with the message, they conducted them part of the way, and the two 
apostles, in passing through Phoenicia and Samaria, took care to relate what success 
they had met with in the conversion of the Gentiles, to the great joy and comfort of 
all the brethren in those parts. 

On their arrival at Jerusalem they were kindly received by the apostles and elders 
of the church, to whom, after reciting the great success they had met with in the 
propagation of the gospel, they delivered the message on which they were sent. 
They told them, that when the Gentile proselytes, or others uncircumcised, came in 
to the faith, some Jewish converts, of the sect of the Pharisees, said that such could 
not be admitted into the church of Christ without circumcision ; that great disputes 
had arisen on this head, and that the matter was referred to the church at Jerusa- 
lem. 

In consequence of this intelligence a council was immediately summoned to de- 
liberate on the matter, and great disputes took place on the occasion. At length 
Peter, rising from his seat, addressed the audience in words to this effect: "It is 
well known to you all, that some time since God made choice of me first to preach 



HISTORY OF THE BIBLE. . SOU 

the gospel to the Gentiles; and God, who knew the sincerity of their hearts, testified 
that they were acceptable to him and fit to be baptized, bestowing on them the gift 
of the Holy Ghost, as he had before upon us, making no difference between us and 
them. By this one act the matter is already sufficiently determined. Why then do 
ye press this thing so contrary to the will of God? And why would ye wish to 
impose on the Gentile converts the performance of the Mosaic law, which belonged 
not to them, and which we Jews were so far from being able to perform, that our 
conduct could not be justified ? It is from the gospel that we expect salvation and 
justification, through faith and obedience to Christ, and not by an observation of the 
Mosaic law : whence it is plain, that if the Gentiles believe, they have the same 
way to salvation as ourselves." 

When Peter had concluded his observations, Paul and Barnabas, in confirmation of 
what he had said, declared what miracles God had done by them in the conversion 
of the Gentiles, which they said was another argument and testimony from heaven, 
that no difference ought to be made between them and the Jews. 

Upon this James stood up, and spoke to this effect : " Men and brethren, Peter 
hath sufficiently demonstrated that it was the will of God the Gentiles should, with- 
out scruple, have the gospel preached to them, and be baptized. And this is agree- 
able to what hath been foretold by the old prophets, particularly Amos : 'In the 
later days I will return, and will build again the tabernacle of David which is fallen 
down ; and I will build again the ruins thereof, and I will set it up: that the residue 
of men might seek after the Lord, and all the Gentiles upon whom my name is 
called, saith the Lord, who doeth all these things.' Wherefore it is my conclusion 
and determination, that we should not compel those to be circumcised, who from 
Gentiles turn Christians, but content ourselves if they believe. We who are Jews 
need not fear that this will bring a contempt upon Moses or the laws of the Jews, 
since the contrary appears by the Christian practice; for even where those proselytes 
of the Gentiles are, the books of Moses are continued among them, being read in 
the synagogues every sabbath-day, to signify their respect to the law." 

This determination being unanimously agreed to, it was next resolved to send 
some proper persons with Paul and Barnabas to Antioch, in order that they, having 
been present, might give a satisfactory account of the result of the apostles' embassy. 
They accordingly made choice of two, namely, Judas, surnamed Barsabas, and Silas, 
men of distinguished reputation, and well respected by all Christians. These, ac- 
companied by Paul and Barnabas, proceeded to Antioch, taking with them a decree 
drawn up by the council, which was to this effect: "Forasmuch as we have heard, 
that certain which went out from us, have troubled you with words, subverting your 
souls, saying ye must be circumcised and keep the law ; to whom we gave no such 
commandment: it seemed good unto us, being assembled with one accord, to send 
chosen men unto you, with our beloved Barnabas and Paul : men that have hazarded 
their lives for the name of our Lord Jesus Christ. We have sent therefore Judas 
and Silas, who shall also tell you the same things by mouth. For it seemed good 
to the Holy Ghost, and to us, to lay upon you no greater burden than these neces- 
sary things ; that ye abstain from meats offered to idols, and from blood, and from 
things strangled, and from fornication: from which if ye keep yourselves, ye shall do 
well. Fare ye well." (Acts xv. 24-29.) 

With this decree they immediately repaired to Antioch, whither they they had no 
sooner arrived, than the Christian converts, both Jews and Gentiles, assembled to- 
gether in order to know the issue of their embassy. As soon as they were met, Paul 
and Barnabas presented to them the decretal epistle, which they caused to be read in 
die hearing of the whole congregation. The contents of the decree, which were 
ultimate, gave the highest satisfaction to the Gentile converts, who greatly rejoiced 
at finding themselves discharged from the burden of the law, and confirmed in their 
Christian liberty. 

While Judas and Silas were at Antioch (being both men of excellent gifts in the 
interpretation of the Scriptures), they employed their time in confirming believers in 
the truth of Christianity, and, after a short stay, were, with all kindness and civility, 
dismissed by the church, in order to return to Jerusalem. But Silas, for some 
reasons, was unwilling to depart so soon, choosing rather to tarry with Paul and 
Barnabas. This he accordingly did, and those three, together with several others of 



564 AN ILLUSTRATED 

the brethren, employed tnemselves in instructing such as had already received the 
Christian faith, and in preaching to others who had not yet embraced it. 

Soon after the determination of the council at Jerusalem, Peter went thence to 
Antioch, where, using the liberty which the gospel had given him, he for some time 
conversed familiarly with the Gentile converts, eating with them, and living with 
them in the same manner they did. This he had been taught to do by the vision of 
the sheet let down from heaven ; this had been lately decreed at Jerusalem ; this he 
had before practised with regard to Cornelius and his family, and justified the action 
to the satisfaction of his brethren ; this he had likewise done after his arrival at 
Antioch, till some Jewish Christians (still tenacious of the ceremonial law) coming 
thither from Jerusalem, Peter, fearful of offending or displeasing them, withdrew 
himself from the Gentiles, as if it had been unlawful for him to hold conversation 
with uncircumcised persons; notwithstanding he knew, and was fully satisfied that 
our blessed Saviour had broken down the wall of partition between the Jew and 
Gentile. 

Peter, by thus acting against the light of his own mind and judgment, condemned 
what he had approved, and destroyed the superstructure he had before, erected : at 
the same time he confirmed the Jewish zealots in their gross errors, filled the minds 
of the Gentiles with scruples, and their consciences with fears. 

Paul, who was not ignorant of what pernicious influence the example of so great 
an apostle might be, especially when he saw Barnabas carried away with the stream 
of his indiscretion, was greatly irritated at his conduct, and, in the presence of the 
whole church, severely rebuked him, for endeavoring to impose that yoke on the 
Gentiles, which he, though a Jew, thought himself at liberty to shake off. 

A few days after this Paul and Barnabas resolved to leave Antioch, and visit those 
places in which they had some time before planted Christianity among the Gentiles. 
In this intended excursion Barnabas proposed taking with them John Mark ; but the 
proposition was highly disapproved by Paul, on account of Mark's having deserted 
them at Pamphylia. In consequence of this, a warm dispute took place between 
them, the issue of which was, that they determined to separate.* Accordingly Bar- 
nabas, accompanied by Mark, went to Cyprus, which was his native country ; and 
soon after Paul, having chosen Silas for his companion, set out on his intended visita- 
tion of the several places in which he had before propagated Christianity 



CHAPTER VIII. 

When Paul left Antioch, after his separation from Barnabas, he and his companion 
Silas travelled over the provinces of Syria and Cilicia, confirming the churches, and 
leaving with each a copy of the decree, which a short time before had been passed 
by the council at Jerusalem. Prom these parts they sailed to Crete,! where Paul 
propagated the gospel, and constituted Titus pastor of the island, leaving him to 
settle those affairs of the church, which time would not permit the apostle to do. 

From Crete Paul and Silas returned to Cilicia, and thence went to Lystra. Here 
they met with a young man named Timothy, whose father was a Greek, but his 
mother a Jewish convert, by whom he had been brought up under all the advan- 
tages of a pious and religious education, especially with regard to the holy Scriptures, 
which he had studied with the greatest assiduity and success. This person Paul de- 
signed as a companion of his travels, and a special instrument in the ministry of the 

* Hence we may learn not only that these great lights in the Christian church were men of the like 
passions with us, but that God, upon this occasion, did most eminently illustrate the wisdom of his provi- 
dence, bv rendering- the frailties of two such eminent servants instrumental to the benefit of his church, 
since both of them thenceforward employed their extraordinary industry and zeal, singly and apart* which 
till then had been united, and confined to the same places. 

t This was one of the richest and best islands in the whole Mediterranean sea. It is said at one time to 
have contained no less than a hundred considerable towns or cities, whence it had the name of Hecatom- 
polis. From the goodness of the soil, and temperature of the air, it was likewise styled Macorios, or the 
Happy island. At present it is commonly called Candia, from its principal town, which bears that name- 
It is situated opposite the mouth of the vEgean sea, or Archipelago ; and while it continued in the hands of 
the Venetians was an archbishop's see ; great, rich, and populous : but since it came into the possession 
*( the Turks (which was in the year 16(59) it has lest all mark^ or Us former grandeur. 



HISTORY OF THE BIBLE. 



565 




566 AN ILLUSTRATED 

gospel. But knowing that his being uncircumcised would prove a stumbling-bloc \i 
to the Jews, he caused him to be circumcised ; being willing, in lawful and indifferen' 
matters, to conform himself to the tempers and dispositions of all, that he might 
thereby further succeed in his ministry, and the sooner establish that doctrine he was 
sent to propagate. 

After staying a short time at Lystra, they passed tnrough Phrygia* and Galatia,! 
where the apostle Paul was entertained with the greatest kindness and vener?non by 
the people, who looked upon him as an angel sent immediately from heaven. Hence 
he intended to have continued his progress through the proconsular Asia, but was 
prohibited from so doing by a particular revelation. In consequence of this he went 
to Mysia4 and after attempting in vain to go into Bithynia,|| proceeded to Troas,^ 
where, soon after his arrival, he had a vision, commanding him to direct his course 
for Macedonia. 1[ Paul made immediate preparations for obeying these orders, being 
fully assured it was the Lord who had called him to preach the gospel in that 
country. 

Paul and his companions, having embarked at Troas, sailed to the island of Samo- 
thracia,** and, the next day, landed at Neapolis,tf a port in Macedonia, whence they 
travelled to Philippi, :J4 a Roman colony, where they continued some days. 

At a small distance from Philippi the Jews had a proseuche, or place of devotion, 
which was much frequented by the devout women of their religion, who met there 
to pray and hear the law. In this place Paul and his companions preached the glad 
tidings of the gospel, and, by the influence of the Holy Spirit, made many converts. 
Among these was a certain woman named Lydia, a seller of purple in Philippi, but a 
native of Thyatira,|||| whom they baptized, with her household; in return for which 
she invited them to lodge in her house during their abode in that city. 

As Paul and his companions were one day going, as usual, to the before-mentioned 
place of devotion, they were met by a certain damsel, who was possessed with a 
spirit of divination, by means of which her masters acquired considerable advantage. 

* Phrygia is a province of Asia Minor, having Bithynia to the north, Galatia to the east, Lycia to the 
south, and Mysia to the west. The inhabitants of this country, who are said to have been the inventors ol 
augury, and other kinds of divination, were anciently more superstitious than the other Asiatics, as appears 
I :orn the rites which they used in the sacrifice of Cybele, and other heathen goddesses. 

t Galatia is a province of Asia Minor, bounded on the west by Phrygia, on the east by the river Halys, or. 
the north by Paphlagonia, and on the south by Lyaconia. 

X Mysia is another small province of Asia Minor, bounded on the east by Phrygia, on the west by Troas 
on the north by Bithynia, and on the south by the river Hermus. 

II Bithynia is likewise a region of Asia Minor, and received its name from one of its kings, named Bythi 
nus ; but in what age he reigned we are not informed. 

<) Troas was a small country belonging to Phrygia Minor, and situated to the west of Mysia, upon the 
Hellespont. It took its name from its principal city, which was a seaport, and situated about four miles 
from old Troy. 

IT This is a large province in Greece, and was anciently called Emmathia, but, from the kings of Mace 
don, it was afterward called Macedonia, which name it has ever since retained 

** Samothracia is a small island in the JSgean sea, lying to the west of Troas, opposite the coast ot 
Thrace, whence it received its name. 

1 1" Neapolis was a seaport, and stood very near to Thrace. At first it belonged to that province, but was 
afterward taken into Macedonia. 

it Philippi was one of the chief cities of Macedonia, lying to the west of Neapolis. It was originally 
called Dathos, but afterward took its name from Philip, the famous king of Macedon, who repaired and 
beautified it. In process of time it became a Roman colony, and the inhabitants enjoyed the privileges of 
Roman citizens, and were governed by the Roman laws. These indulgences were conferred on them both 
by Julius and Augustus Caesar very probably, in memory of the two great battles that were fought in the 
plains adjacent, the first between Julius and Pompey the Great, and the second between Augustus and 
Mark Antony on the one side, and Cassius and Brutus on the other. 

Illl This ancient city still survives as an inhabited site, under the Turkish name of Ark-hissar, or the 
White castle. It can not however compare with the two other inhabited sites, being greatly inferior to Per- 
gamos, and immeasurably so to Smyrna. In ancient remains it is poorer than any of the seven. It is situ- 
ated about twenty-seven miles to the north of Sardis, and is thus noticed by Pliny Fisk, the American 
missionary : " Thyatira is situated near a small river, a branch of the Caicus, in the centre of an extensive 
plain. At the distance of three or four miles it is almost completely surrounded by mountains. The houses 
are low ; many of them of mud or earth. Excepting the motseliim's palace, there is scarcely a decent 
house in the place. The streets are narrow and dirty, and everything indicates poverty and degradation. 
We had a letter of introduction to Economo, the bishop's procurator, and a principal man among the Greeks 
of this town. . . . He says the Turks have destroyed all remnants of the ancient church ; and even the 
place where it stood is now unknown. At present there are in the town one thousand houses for which 
taxes are paid to the government." (Memoir of the Rev. P. Fisk. Boston, Mass. 1828.) It appears, from 
Hartley, that the Greeks occupy three hundred houses, the Armenians thirty. Each of them has a church. 
The town is embosomed in poplars and cypresses. The traveller last named- observes : "The sacred 
writer of the Acts of the Apostles informs us that Lydia was a seller of purple in the city of Thyatira ; and 
the discovery of an inscription here, which makes mention of the dyers,' has been considered important in 
connexion with this passage. I know not if other travellers have remarked, that even at the present time, 
Thyatira is famous for dying. In answer to inquiries on the subject, I was informed that the cloths 
which are dyed scarlet here, are considered superior to any others furnished by Asia Minor; and that largt* 
yiantities are sent weekly to Smyrna, for the purposes of commerce " 



HISTORY OF THE BIBLE. 567 

This woman followed Paul and his companion, crying out, " These men are the 
servants of the Most High God, which show us the way of salvation." Paul, at firs; 
took no notice of her, not being willing to multiply miracles without necessity. But 
when he saw her following them several days together, he began to be troubled; 
and therefore, in imitation of his great Master (who would not suffer the devil to ac- 
knowledge him, lest his false and lying tongue should prejudice the truth in the 
minds of men), commanded the spirit, in the name of Jesus, to come out of her. Ac- 
cordingly the evil spirit obeyed, and at that instant left the damsel. 

This miraculous cure proving a great loss to her masters, who had acquired large 
sums from her soothsaying, they were vehemently incensed against the apostles. 
They therefore caused Paul and Silas to be apprehended and carried before the 
magistrates of the city, to whom they accused them of introducing many innovations, 
which were prejudicial to the state, and unlawful for them to comply with, as being 
Romans. 

The magistrates, being concerned for the tranquillity of the state, and fearful of all 
disturbances, were very forward to punish the offenders, against whom the multitude 
testified ; and therefore they commanded the officers to strip them, and scourge them 
severely as seditious persons. This was accordingly done, after which they were 
committed to close custody, and the jailer, having received a strict charge to keep 
them in the utmost security, not only thrust them into the inner prison, but likewise 
made their feet fast to the stocks. 

But neither the obscure dungeon, nor the pitchy mantle of the night, can intercepi 
the beams of divine joy and comfort from the souls of pious men. Their minds wert 
all serenity; and at midnight they prayed, and sung praises to God so loud, that they 
were heard in every part of the prison. Nor were their prayers offered to ihe throne 
of grace in vain : an earthquake shook the foundations of the prison, opened the doors, 
loosed the chains, and set the prisoners at liberty. 

This convulsion of nature roused the jailer from his sleep; and concluding, from 
what he saw, that all his prisoners were escaped, he was going to put a period to his 
life, which being observed by Paul, he hastily called out, " Do thyself no harm, for 
we are ail here." The keeper was as much surprised at this as he had been before 
terrified at the thoughts of their escape ; and calling for a light, he went immediately 
into the presence of Paul and Silas, fell down at their feet, took them from the dun- 
geon, brought them to his own house, washed their stripes, and then besought them 
to instruct him in the knowledge of that God who was so mighty to save. Paul 
readily granted his request, telling him, that if he believed in Jesus Christ, he and 
his whole house might be saved. Accordingly the jailer, with all his family, were, 
after a competent instruction, baptized, and received as members of the Christian 
church. — How happy a change does the doctrine of the gospel make in the minds of 
men ! How does it smooth the roughest tempers, and instil in their minds the sweet- 
est, principles of civility and good-nature ! He, who put a few moments before tyran- 
nized over Paul and Silas with the most cruel usage, now treated them with the 
greatest respect, and show r ed them the highest marks of kindness. 

Early the next morning the magistrates (either having heard what had happened,, 
or reflecting on w T hat they had done as too harsh and unjustifiable) sent their sergeant 
ro the jailer, w'ith orders immediately to discharge Paul and Silas. The jailer joy- 
fully delivered the message, and bade them depart in peace; but Paul, in order to 
make the magistrates sensible what injury they had done them, and how unjustly 
they had punished them without examination or trial, refused to accept of their dis- 
charge, alleging, " that they were not only innocent persons, but denizens of Rome; 
that, as they had been illegally scourged and committed to prison, their delivery 
should be as public as was the injury, and attended with a solemn retraction of what 
they had done." 

The magistrates were greatly terrified at this message, well knowing how danger- 
ous it was to provoke the formidable power of the Romaus, w r ho never suffered any 
freeman to be beaten uncondemned. They therefore went to the prison, and very 
submissively entreated them to depart without any further disturbance. This small 
recompense for the cruel usage they had received was accepted by the meek followers 
of the blessed Jesus: they accordingly left the prison, and retired to the house of 
Lydia, in which were a great number of converts. To those they related all that had 
passed and after some conference with them, they took their leave and departed. 



568 AN ILLUSTRATED 

From Philippi Paul and his companions travelled toward the west, till they arrived 
at Thessalonica,* the metropolis of Macedonia. Here Paul preached in the syna- 
gogues of the Jews three sabbath-days successively, proving, from the predictions of 
the Old Testament, that the Messiah was to suffer, and to rise again ; and that the 
blessed Jesus was the Messiah spoken of by the prophets. Some of his hearers, 
among whom were several women of rank and quality, believed, and were converted 
to the faith, but the greater part of the Jews disapproved of his doctrine. 

During their stay at Thessalonica, they lodged in the house of a certain Christian 
named Jason, who entertained them very courteously. But the Jews, in general, 
were so incensed against them, that ihey would not suffer them to continue at rest. 
They refused to embrace the gospel themselves, and therefore envied its success, and 
determined to oppose its progress. Accordingly they gathered together a great num- 
ber of lewd and wicked people, who beset the house of Jason, intending to take Paul, 
and deliver him up to an incensed multitude. But in this they we r e disappointed, he 
with his companions being removed thence by the Christians, and concealed in some 
other part of the city. This disappointment increased their rage, and they determined 
to be revenged on Jason, who had concealed them. Accordingly they seized him, 
with some others of the brethren, and carried them before the magistrates of the city, 
accused them with disturbing the peace of the empire, and setting up Jesus as a king, 
in derogation of the emperor's dignity and authority. In consequence of this accusa- 
tion, both the people and magistrates became their enemies; and though Jason was 
only accused of harboring Paul and his companions, yet the magistrates could not be 
prevailed on to dismiss Jason and his brethren till they had given security for their 
future appearance. 

As soon as the tumult was over, those Thessalonians who had been converted sent 
away Paul and his companions, by night, to Bersea, a city about fifty miles to the 
south of Thessalonica. Here also Paul's great love for his countrymen the Jews, and 
his earnest wishes for their salvation, excited him to preach to them in particular. 
Accordingly, he entered into their synagogue, and explained the gospel to them, prov- 
ing, from the scriptures of the Old Testament, the truth of the doctrine he advanced. 
The Jews here were of a more ingenuous and candid temper than those of Thessa- 
lonica ; and as they heard him, with great reverence and attention, expound the 
Scriptures, so they searched diligently, whether his proofs were proper and pertinent, 
and consonant to the sense of the text to which he referred. Having done this, and 
found everything agreeable to what Paul had advanced, many of them believed; and 
some Gentiles (among whom were several women of quality) following their example, 
became obedient to the faith. The news of this remarkable success being carried 
to Thessalonica, the Jews of that place were so incensed, that great numbers of 
them went to Bersea, and raised tumults in that city; in consequence of which Paul, 
to avoid their fury, was obliged to leave the place, but Silas and Timothy, who, per- 
haps, were either less known, or less envied, remained behind. 

Paul, leaving Beraea under the conduct of certain guides, it was imagined that he 
designed to retire by sea out of Greece, that his restless enemies might cease their 
persecution ; but the guides, in conformity to Paul's direction, conducted them to 
Athens,f where they left him, after receiving orders to tell Silas and Timothy to repair 
to him as soon as possible. 

While Paul continued at Athens, expecting the arrival of his companions, he 
walked up and down to take an accurate survey of the city, which he found wretch- 
edly overrun with superstition and idolatry. The inhabitants were remarkably re- 
ligious and devout, they had a great number of gods whom they adored : false, 
indeed, they were, but such as they, being destitute of revelation, accounted true, 
and so very careful were they that no deity should want due honor from them, that 
they had an altar inscribed, " to the unknown God."t 

* Tliessal mica was anciently called Thesma, from the sea to which it adjoins. It is the opinion of some 
that it received the latter name in memory of the victory which Philip king of Macedon obtained over the 
Thessalonians ; but others think it took its name from Thessalonica, the wife of Cassander, and daughtei 
of Philip. It is at present called Salonichi, has a safe harbor for the benefit of commerce, and is' an arch- 
bishop's see of the Grecian church. 

t Athens was once the most celebrated city for learning of any in the world. It was situatea on a gulf 
of the /Egean sea, which comes up to the isthmus of the Peloponnese, or Morea, in that district of Greece 
called AtUca, and was the parent of that dialect which was esteemed the purest and finest Greek. Cicero 
calls it the fountain whence civility, learning, and laws, were derived to other nations. 

+ That the Athenians had altars in their public places, without names on them, and others to unknown 
gv>ds, is evident from the testimony of Laertius. who informs us, that when a great plague raged at Athens. 



HISTORY OF THE BIBLE. 



56<J 




570 AN ILLUSTEATED 

These superstitious practices greatly afflicted Paul, m consequence of which he 
exerted all his endeavors to convert the people. He disputed on the sabbath-day in 
the synagogues of the Jews ; and, at other times, took all opportunities of preach ins; 
to the Athenians the coming of the Messiah to save the world. 

This doctrine was equally new and strange to the Athenians; and though they did 
not persecute Paul as the Jews had done, yet his preaching Jesus was considered, by 
the Epicurean* and Stoic philosophers, as a fabulous legend. The generality of the 
people, however, considered it as a discovery of some new gods, which they had not 
yet placed in their temples; and though they were not unwilling to receive any new 
deities, yet, as the Areopagusf was to judge of all gods, to whom public worship 
might be allowed, they took him before the members of that court to give an account 
of his doctrine. 

Paul, being placed before the judges of this high assembly, explained the nature 
of the doctrine he taught in a very grave and elegant speech, the substance of which 
was to this effect : " Ye men of Athens, I am here brought as a prisoner into your 
supreme tribunal, as one who sets forth strange doctrines; and yet, from the observa- 
tions I have made since I arrived in your city, I find you so much attached to super- 
stition, that you know not what you worship, nay, that you even have such a number 
of idols, that you can not find names for them ; for one of your altars has upon it an 
inscription to the unknown God. That the true God of heaven and earth is, in a 
great measure unknown to you is very evident, and that is the Being whose works I 
now publish to you. By him was all nature created; and as he fills immensity 
with his presence, so he can not be circumscribed by temples made with hands. Our 
worship, as men, can add nothing to his perfections ; for all we have, and all we en- 
joy, is the unmerited gift of his inexhaustible bounty. When he created us out of 
nothing, he appointed that we should consider ourselves as children of the same com- 
mon parent ; and in the course of his providence he has so ordered it, that either by 
nature or revelation we should use such means as may, in the end. lead us to the 
knowledge of himself, and promote our eternal happiness, for he is everywhere pres- 
ent, and none of our thoughts can be nidden from him. Nay, be not surprised, for 
one of your own poets has expressly declared, that we are the offspring of the Su- 
preme Being, and therefore, we are not to form carnal notions of his perfections, as if 
he could be represented in a human shape. It is true, God, in his infinite mercy, 
drew a veil over those ages of ignorance; but now he hath made nis will known 
and, therefore, those who have been long slaves to their lusts and passions, are com- 
manded to turn from the evil of theic ways, in order to obtain the divine favor. And 
this is the more necessary, because he hath fixed, by an unalterable decree, that when 
the universal frame of nature shall be dissolved, he will raise mankind from the 
grave, and reward or punish them according to their works here below. As a proof 
of this he has already raised up Christ from the dead, and, as he has become the first 
fruits of those who still sleep, so he has ordered that by him all mankind shall be 
judged. Such is the doctrine I deliver unto you, and I leave you to judge whether 
or not I have acted as an impostor." 

That part of Paul's discourse in which he mentioned the resurrection, gave great 
offence to some of the philosophers, who mocked and derided him ; while others, 
more modest, but not satisfied with the proofs he had given, gravely said, " We 
would hear thee again of this matter." After this Paul left the court, but not without 
some success, for a few of his auditors (among whom were Dionysius, one of the 
senators, and Damaris, a lady of considerable rank) believed his doctrine, and attended 
his instructions. Thus boldly did this intrepid servant and soldier of Jesus Christ 
assert the cause of his divine Master among the great, the wise, and the learned; 
and thus did he reason, with the most distinguished strength and eloquence, on the 

and several means had been attempted for the removal of it, they were advised by Epimedies, the philoso- 
pher, to build an altar, and dedicate it to the proper and peculiar god to whom sacrifices were due ; and the 
Athenians, not knowing by what name to call him, erected an altar with this inscription : " To the gods of 
Asia, Europe, and Africa, to the strange and unknown god ;" by which, as some imagine, they intended the 
(.'od of the Jews, who had given such wonderful deliverances to his own people. 

* The Epicureans among the Greeks and Romans were much the same as the Sadducees among the 
Jews ; for both denied a divine providence and a future state. 

t The Areopagus was a celebrated court or senate, where justice was administered to a!l ranks of people 
1 v judges learned in the law. It was situated on Mars' hill, an eminence without the city, and many of tlv 
inhabitants of Athens spent much of their time in it, disputing with each other on speculative points, and 
asking news concerning the progress of the Roman arms in different parts of the world. 



HISTORY OF THh BIBLE 



™-| 




!l fa 






572 AN ILLUSTRATED' 

nature of God, and the manner in which he has commanded his creatures to worship 
him even in spirit and in truth. 

Daring- Paul's stay at Athens, Timothy and Silas (according to the orders they had 
received) came to him from Thessalonica, with an account that the Christians there 
hod been under persecution from their fellow-ciiizens ever since his departure. This 
gave great uneasiness to Paul, and at first inclined him to visit them in person, in 
order to confirm them in the faith they had embraced. But reflecting on the conse- 
quences that might ensue if he went himself, he sent Timothy and Silas to comfort 
them, and put them in mind of what he had before told them, namely, that persecu- 
tion would be the constant attendant on their profession. 

After the departure of Timothy and Silas, Paul, left Athens, and went to Corinth,* 
where he met with a certain Jew, named Aquila, lately come from Italy, with Pris- 
cilla his wife, because Claudius had made an edict for banishing all the Jews from 
Rome. Paul having instructed these two in the Christian faith, took up his lodgings 
with them (and made their house his principal place of residence) during bis stay at 
Corinth. Every sabbath-day he preached in the synagogues, laboring to convince 
both Jews and Greeks, that Jesus was the true Messiah. 

A short time after Paul had been at Corinth, Timothy and Silas arrived thither 
from Thessalonica, with the joyful news of the steadfast adherence of the Christians 
in that city to the truth of the gospel. This was a matter of great consolation to 
Paul, avIio thereupon wrote his first epistle to the Thessalonians. In this epistle " he 
highly applauds their courage and zeal in the belief of the Christian religion, and ex- 
horts them to a noble constancy and perseverance amidst their afflictions: he com- 
mends them for their charity to the believers m Macedonia, and gives them many 
instructions concerning conversation, and leading a good life : he exhorts them to the 
practice of all purity and holiness ; to avoid idleness ; to be diligent in their callings, 
and not immoderate in their grief for the dead; and concludes with instructions to 
them concerning the doctrine of the resurrection, the manner of Christ's coming to 
judge the world, and the obligation all were under to make a timely preparation for 
so solemn an event." 

After the arrival of Timothy and Silas at Corinth, Paul preached the doctrine of 
Christ Avith fresh ardor to the Jews; but they, instead of attending to what he said, 
opposed him, and what they could not conquer by fair argument, and force of reason, 
they endeavored to carry by noise and clamor, blended with blasphemous and oppro- 
brious language. In consequence of this, Paul, to testify his abhorrence of their be- 

* The large and wealthy city of Corinth was the metropolis of Achaia, and situated upon the isthmus of the 
same name, which joins the Peloponnesus to the continent. Its situation was highly favorable for that 
commerce which ultimately rendered it oiae of the most wealthy and luxurious cities of the world. For. 
being between two ports, the one of which was open to the eastern and the other to the western navigator, 
while its geographical situation placed it, as it were, in the centre of the civilized world, it became the 
point where the merchants from the three quarters of the globe met and exchanged their treasures. It was 
also celebrated for the Isthmian games, to which the apostle makes some striking and remarkably appropri- 
ate allusions, in his Epistles to the Corinthians. Nor should it be unnoliced that in the centre of the city 
there stood a famous temple of Venus in which a thousand priestesses of the g' ddexs ministered to licen- 
tiousness, under the patronage of religion. From such various causes Corinth had an influx of foreigners 
of all descriptions, who carried the riches and the vices of all nations into a city, in which I he merchant, 
the warrior, and the seaman, could enjoy them for his money. Devoted to traffic, and to the enjoyment ol 
the wealth which that traffic secured, the Corinthians were exempt frorn the influence of that thirst for 
conquest and military glory by which their neighbors were actuated : hence they were seldom engaged in 
any war, except for the defence of their country, or in behalf of the liberties of Greece : yet Corinth furnished 
many brave and exoerieneed commanders to other Grecian stales, among whpm it was common to prefer a 
Corinthian general to one of their own or any other state. As might be expected, Corinth was not remark- 
ably distinguished for philosophy or science ; but its wealth attracted to it the arts, which assisted to enrich 
and aggrandize it, till it became' one of the very finest cities in all Greece. The Corinthian order of archi- 
tecture took its name from that rich and flowery style which prevailed in its sumptuous edifices— its temples, 
palaces, theatres, and porticoes. 

The Corinthian? having ill-treated the Roman ambassadors, their city fell a prey to the Romans, with all 
its treasures and works of art. and was totally destroyed by Mummius. It lay a long while desolate, till it 
was rebuilt by Julius Cresar, by whom it was peopled with a colony of Romans ; and, favored by its admir- 
able situation, it was soon restored to a most flourishing condition. "The ancient manners," says Hug, 
" abundantly returned : Acro-Corinlh was again the Isthmian Dione, and an intemperate lite was commonly 
called the Corinthian mode of life. Among all the cities that ever existed this was accounted the most 
voluptuous ; and the satirist could only jocularly seem to be at a loss whether, in this respect, he should 
give the preference to Corinth or to Athens." 

Corinth still exists as an inhabited town, under the name of Corantho. It is a long straggling place, 
which is well paved, and can boast of some tolerably good buildings, with a castle of some strength, which 
is kept in a pood state of defence. There are still some considerable ruins, to attest the ancient consequence 
of Corinth, and the taste and elegance of its public buildings. The extensive v»«>w from the summit of the 
high mountain which commands the town, and which was the Acropolis (Aero-Corinth) of the ancient city, 
is pronounced 'iy travellers to be one of the finest in the world. 



HISTORY OF THE BIBLE. 



573 




Ruins of the Temple of Diana, at Ephesus. 






__'--*.':» ■>.. 




The modern City of Corinth, viewed from the Bay 



574 AN ILLUSTRATED 

havior, shook his garments, and told them, that since they were determined to draw 
down the vengeance of Heaven upon their own heads, he was absolutely guiltless 
and innocent, and would thenceforth address himself to the Gentiles. Accordingly he 
left them, and repaired to the house of one Justus, a religious proselyte, where, by 
his preaching and miracles, he converted great numbers to the faith, among whom 
were some few Jews, particularly Crispus, the chief ruler of the synagogue, and two 
others of considerable distinction, who, with their families, were baptized, and ad- 
mitted members of the Christian church. 

Paul was greatly perplexed in his mind on account of the perverseness and ob- 
stinacy of the Jews, and began to despair of being able to convince them of the impro- 
priety of their behavior, or to bring them to an effectual discernment of the truth of 
his doctrine. But he was encouraged to persevere in the attempt by a heavenly 
vision, in which he was told, that notwithstanding the bad success he had hitherto 
met with, there was a large harvest to be gathered in that place : that therefore he 
should not be afraid of his enemies, but preach the gospel boldly, for that he migh 
be assured of the divine protection in all his undertakings. In consequence of this, 
and in certain hopes of success, Paul continued at Corinth for the space of one year 
and six months, teaching the word of God Avith various success to the people. 

Some time after Paul had received encouragement from the heavenly vision, the 
Jews made a general insurrection against him, and having taken him into custody, 
carried him before Gallio, who at that time was pro-consul of Achaia. The accusa- 
tion they laid against him was, that he had attempted to introduce a new religion 
contrary to what was established by the Jewish law, and permitted by the Romar 
powers. But, as Gallio apprehended that this was a controversy which did not. fal 
under the cognizance of the civil judicature, he would not have any concern in it, 
and therefore ordered his officers to drive them out of the court. Upon this the Gen- 
tiles took Sosthenes, a ruler of the synagogue, and one of Paul's chief accusers, and 
beat him publicly before the tribunal ; but this did not give the pro-consul the least 
disturbance. 

Paul continued at Corinth some time after this incident, and before his departure 
thence, wrote his second epistle to the Thessalonians. In this epistle " he endeavors 
to confirm their minds in the faith, and to animate them courageously to endure per- 
secution from the unbelieving Jews, a lost and undone race of men, whom the divine 
vengeance was ready to overtake: he rectifies the misinterpretation which false 
teachers had made of some passages in his former epistle, relative to the day of judg- 
ment, as if it was just at hand, and shows what events (especially that of the coming 
and destruction of the man of sin) must precede the approach of that day. Having 
craved their prayers in his behalf, and made his request to God in theirs, he concludes 
with divers precepts, especially to shun idleness and ill company, and not to be weary 
in well doing." 

After Paul had planted the church of Corinth, he left that city, and taking with 
him Aquila and Priscilla, embarked at Cenchrea, whence they sailed to Ephesus. 
Here he preached some time in the synagogue of the Jews; but being resolved to 
attend the celebration of the passover at Jerusalem, he set sail for Cesarea, leaving 
behind him Aquila and Priscilla, to whom he promised to return (if God would per- 
mit) as soon as possible. From Cesarea Paul proceeded to Jerusalem, and after 
having visited the church there, and kept the feast of the passover, went to Antioch. 
Here he stayed some time, and then traversed the countries of Galatia and Phrygia, 
taking his course toward Ephesus, and confirming the new-converted Christians in 
every place through which he passed. 

During the time Paul spent in this large circuit, Providence took care of the churches 
of Ephesus and Corinth by means of one Apollos, an eloquent Jew of Alexandria, and 
well acquainted with the law and writings of the prophets. This man, going to 
Ephesus, though he was only instructed in the rudiments of Christianity, and John's 
baptism, yet taught with great courage, and a most powerful zeal. After being fully 
instructed in the faith by Aquila and Priscilla, he passed over into Achaia, being fur- 
nished with recommendatory letters by the churches of Ephesus and Corinth. He 
was of great service in Achaia, by watering what Paul had planted, confirming the 
disciples, and powerfully convincing many others of the Jews that Jesus was the true 
and only Messiah promised in the sacred writings. 

" While Apollos was thus employed, Paul returned to Ephesus, where he took up 



HISTORY OF THE BIBLE. 575 

his abode for a considerable time. The first thing he did after his return was, to ex 
amine certain disciples (in number about twelve) whether they had received the 
Holy Ghost since they believed ? And they said unto him, We have not so much as 
heard whether there be any Holy Ghost. And he said unto them, Unto w r hat then 
were ye baptized? And they said, Unto John's baptism. Then said Paul, John 
verily baptized with the baptism of repentance, saying unto the people, that they 
should believe on him which should come after him, that is, on Christ Jesus. When 
they heard this, they were baptized in the name of the Lord Jesus." (Acts xix. 3-6. 
After the apostle had prayed and laid his hands on them, they received the gift of 
tongues and other miraculous powers. 

After this Paul entered into the Jewish synagogues, in which (for the first three 
months) he daily contended and disputed with the Jews, endeavoring, with great 
earnestness and resolution, to convince them of the truth of the Christian religion. 
But Avhen, instead of meeting with success, he found they were inflexible in their 
obstinacy and infidelity, he left the synagogue, and taking those with him whom he 
had converted, instructed them, and others who resorted to him, in the school of one 
Tyrannus. Here he continued to preach the gospel two years, by which means the 
Jews and proselytes had an opportunity of hearing the glad tidings of salvation ; and 
as miracles were the clearest evidence of a divine commission, God was pleased to 
testify the truth of the doctrine Paul preached, by a variety of miraculous operations, 
many of which were of the most peculiar and extraordinary nature ; for he not only 
healed those diseased persons that came to him, but if handkerchiefs or aprons were 
only touched by him, and applied to the sick, or those possessed with evil spirits, 
they were instantly cured. 

In the city of Ephesus and its neighborhood w 7 ere many vagabond Jews, who went 
about from one place to the other, pretending to cure diseases, and cast out devils by 
their exorcisms. Among these were seven brothers (the sons of one Sceva, a Jewish 
priest) who observing with what facility Paul effected his miraculous cures and dis- 
possessions of evil spirits, attempted themselves to do the like ; and, to add greatei 
force to their proceedings, instead of the usual form of incantation (which was in the 
name of the God of Abraham, Isaac, and Jacob), they invoked the name of Jesus over 
a demoniac. But here it pleased God to make a most distinguished and visible dif- 
ference between those who applied this powerful name regularly and with commis- 
sion, and others, who, of their own heads, and for ill designs, dared to usurp it ; for 
the demoniac, falling upon the exorcists, tore off their clothes, wounded their bodies, 
and scarce suffered them to escape with their lives. 

When this singular event came to be known among the Jews and Gentiles in 
Ephesus, they were filled with such a reverential fear, that none dared to mention 
the name of Jesus, but with the most profound respect ; and many, who had addicted 
themselves to the study of magic, acknowledged their sins, and publicly burnt their 
books, the value of which was estimated at no less than fifty thousand pieces of sil- 
ver. So efficacious was the gospel of Christ in these parts ! 

While Paul was diligently pursuing his ministry at Ephesus, Peter was preaching 
the gospel to the Jews in several provinces of the lesser Asia ; whence, travelling 
eastward, he at length came to the ancient city of Babylon in Chaldea. Here he 
stayed some time, and hence Avrote his first epistle (which is called a catholic or 
general epistle) to the converted Jews w r ho were dispersed in various parts of Chal- 
dea. Peter introduces this admirable epistle with a solemn thanksgiving to God for 
their call to Christianity, w T hereby they had obtained a lively hope of an eternal 
inheritance in heaven ; after which he recommends them to the practice of sev- 
eral virtues, as a means to make their calling and election sure, namely, "that they 
should live in a constant worship and fear of God, and imitate their master Jesus 
Christ, in holiness and purity ; that they should be diligent hearers of the gospel, and 
grow up to perfection by it ; that they should lead exemplary lives among the Gen- 
liles, abstaining from carnal lusts, and behaving themselves with modesty, thereby to 
convince their enemies that calumnies would be unreasonable; that they should be- 
have themselves well under their respective relations, submitting themselves to theit 
governors, whether superior or inferior to themselves in point of circumstances ; that 
servants should obey their masters, wives be subject to their husbands, and husbands 
honor their wives ; that they should all love one another fervently and unfeignedly, bear 
afflictions patiently, live in union, and sympathize with each other in + heir afflictions. 



57G AN ILLUSTRATED 

And lastly, that the ministers and pastors of the several churches should take special 
care of the flocks committed to their charge; teach them diligently, and govern them 
gently, not seeking their own gain and profit, but the salvation of the souls of the 
people." — This is the purport of Peter's epistle to the converted Jews ; and the whole 
is written with a fervor and zeal truly consistent with the sentiments and abilities of 
so great an apostle. The language is simple, and every expression so formed, as to 
convey a thorough idea of his meaning to the weakest capacity. AH the arguments 
he makes use of to teach them patience are drawn from the sacred writings, and are 
consistent with the doctrines of true religion. 



CHAPTER IX. 

Paul, having been at Ephesus* about two years, resolved to'return into Mace- 
donia, and after going thence to Jerusalem, in order to celebrate the feast of pente-' 
cost, to proceed in his journey, which he had long intended, to Rome. In consequence 
of these resolutions, and as a necessary preparation to carry them into execution, he 
sent Timothy and Erastus before him into Macedonia, while himself stayed behind at 
Ephesus, in order to settle some matters that were necessary to be adjusted previous 
to his departure. 

Soon after Timothy and Erastus had left Ephesus, Paul received information of 
some disturbances at Corinth, haiched and fomented by a number of false teachers 
crept in among the converts of that city, who endeavored to draw them into parties 
and factions, by persuading some to be for Paul, and others for Apollos, the different 
persons from whom they had received instructions relative to the Christian faith. In 
consequence of these disturbances they committed great disorders, and celebrated the 
holy sacrament very irreverently. They were addicted to fornication, and one in par- 
ticular, had run into incest, by marrying his father's wife. They were unjust and 
fraudulent in their dealings ; they went to law at heathen tribunals, and among them 
were found some, who were bold and profligate enough to deny the resurrection. 

* Ephesus. — Ruins of the temple of Diana (see Engraving).— Ephesus was a celebrated city on the 
coast of Asia Minor, situated between Smyrna and Miletus, on the sides and at the foot of a range of mount- 
ains which overlooked a fine plain watered and fertilized by the river Cayster. Among other splendid edi- 
fices which adorned this metropolis of Ionia, was the magnificent temple of Diana, which was two hundred 
and twenty years in building ; and was reckoned one of the seven wonders of the world. This edifice having 
been burnt by the incendiary Herostratus, B. C. 35fi, in the foolish hope of immortalizing his name, it was 
afterward rebuilt with increased splendor at the common expense of the Grecian states of Asia Minor. The 
remains of ancient Ephesus have been discovered by learned modern travellers, at the Turkish village of 
Ayasaluk. The ruins delineated in our engTaving comprise all that is supposed now to exist of this far- 
famed structure, which in the time of St. Paul had lost nothing of its magnificence. Here was preserved a 
wooden statue of Diana, which the credulous Ephesians were taught to believe had fallen from heaven 
(Acts xix. 35), and of this temple small silver models were made, and sold to devotees. (Acts xix. 24.) 
Nero is said to have plundered this temple of many votive images, ajd great sums ol gold and silver. 
This edifice appears to have remained entire in the second century ; though the worship of Diana diminished 
and sunk into insignificance, in proportion to the extension of Christianity. At a later period " the temple 
of the great goddess Diana, whom Asia and all the world" worshipped (Acts xix. 27), was again destroyed 
by the Goths and other barbarians ; and time has so completed the havoc made by the hand of man, that this 
mighty fabric lias almost entirely disappeared. 

During three years' residence in this city (Acts xx. 31), the great apostle of the Gentiles was enabled, 
with divine assistance, to establish the faith of Christ, and to found a flourishing Christian church. Of his 
great care of the Ephesian community strong proof is extant in the affecting charge which he gave to the 
elders, whom he had convened at Miletus on his return from Macedonia (Acts xx. l(i-3f) ; and still more in 
the epistle which he addressed to them from Rome. Ecclesiastical history represents Timothy to have 
been the first bishop of Ephesus, but there is greater evidence that the apostle John resided here toward 
the close of his life ; here also he is supposed to have written his Gospel, and to have finally ended his life. 

The Ephesian church is the first of the " apocalyptic churches" addressed by the apostle .John in the name 
of Jesus Christ. " His charge against her is declension in religious fervor (Rev, ii. 4) ; and his threat in 
consequence (ii. 5), is a total extinction of her ecclesiastical brightness. After a protracted struggle with 
the sword of Rome, and the sophisms of the Gnostics, Ephesus at last gave way. The incipient indiffer- 
ence censured by the warning voice of tiie prophet, increased to a total forgetfulness ; till at length the 
threatenings of the Apocalypse were fulfilled ; and Ephesus sunk with the general overthrow ol the Greek 
empire, in the fourteenth century." The plough has passed over this once celebrated city : and, in March, 
18'2fi, when it. was visited by the Rev. Messrs. Arundel] and Hartley, green corn was growing in all direc- 
tions amid the forsaken ruins; and one solitary individual only was found, who bore the name of Christ, 
instead of its once flourishing church, Where assembled thousands once exclaimed " Great is Diana of 
the Ephesians !" the eagle now yells, and the jackal moans. The sea having retired from the scene of des- 
olation, a pestilential morass, covered with mud and rushes, has succeeded to the waters, which brought 
up the ships laden with merchandise from every country. The surrounding country, however, is both fer- 
tile and healthy: and '. le adjacent hills would furnish many delightful situations for villages, if the diffi 
culties weie removed which are thrown in the way ol the industrious cultivator by a despotic goverimiert, 
oppressive agas. and wandering banditti. 



HISTORY OF THE BIBLE. 



577 




578 AN ILLUSTRATED 

To quell these schisms and factions which had taken pla.e, and to chastise them 
n a proper manner for their misconduct, Paul wrote his first Epistle to the Corin- 
thians, in which he " shows the inequality of Christ's ministers, and their insuf- 
ficiency for the work to which they are ordained, without the.Divine assistance; 
orders the incestuous person to be excommunicated, lest his example should infect 
others; blames their litigious law-suits, as thinking it much better to refer their dif- 
ferences to some of their own body ; propounds the first institution of the sacrament, 
and a previous examination of their lives to bring them to a right use of it ; and 
having added several things concerning a decent behavior both of men and women in 
their churches — concerning the gifts of the Holy Ghost, the excellence of charity, the 
gift of tongues, and prayer in an unknown language, he proves the truth of the gos- 
pel, and the certainty of a future resurrection, almost to a demonstration. 

It was about this time also that Paul wrote his Epistle to the Galatians. He had 
received information that, since his departure thence, several impostors had crept 
in among them, who strongly insisted on the necessity of circumcision and other 
Mosaic rites, and greatly disparaged his authority. Paul therefore, in this epistle, 
reproves thern with some necessary warmth and severity for suffering themselves 
so easily to be imposed upon by the crafty artifices of seducers. He largely refutes 
these judaical opinions wherewith they were infected, and, by several arguments, 
proves that the slavery of the law brought a curse with it; was destructive of their 
Christian liberty, and' incapable of procuring their justification in the sight of God. 
Among these reproofs and arguments, however, he intermixes several exhortations 
full of paternal and apostolic charity ; and, toward the conclusion, gives them many 
excellent rules and directions for the conduct of their lives and conversations. 

A short time before Paul left Epbesus, a circumstance occurred which occasioned 
a general disturbance thoughout the city, and had nearly proved fatal to him and his 
adherents. In the celebrated temple of Diana was an image of that goddess, which 
the idolatrous priests persuaded the people was made by Jupiter himself, and dropped 
down from heaven ; for which reason it was held in great veneration, not only at 
Ephesus, but throughout all Asia. In consequence of this, the people procured silver 
shrines, or figures of the temple and Diana, of such a size as to carry in their pockets, 
either for curiosity or to stir them up to devotion. This proved the source of a great 
deal of business to the silversmiths of Ephesus, of whom one Demetrius was the 
chief. This man plainly perceiving that Christianity tended to the subversion of 
idolatry, and consequently to the ruin of their gainful employment, called all the 
artists together, and pathetically represented to them how inevitably they must be 
reduced to a state of poverty, if they suffered Paul to bring their temple and goddess 
into contempt by persuading people, as he did, that they were no gods which were 
made with hands. 

This speech of Demetrius fired them with a zeal which they could no longer con- 
tain ; so that they cried out with one voice, " Great is Diana of the Ephesians." 
They should, indeed, have considered that if their goddess was able to defend herself 
against the doctrines preached by Paul, neither she nor the temple was in any 
danger ; whereas if Paul was able to destroy their gods, it was in vain for them to 
resist him. But interest and superstition, meeting in the minds of a bigoted multi- 
tude, admitted of no reason. They were all fired with a zeal for their goddess, and 
determined, if they could find Paul, to expose him to the beasts in the theatre, it 
being customary in those days, at the celebration of their public games and festivals, 
to expose such as they deemed criminals to the ravage of wild beasts for the diver- 
sion of the spectators. The whole city was filled with the tumult ; and the crowd, 
missing Paul, laid hold on Gaius and Aristarchus, two Macedonians of Paul's com- 
pany, and hurried them into the theatre, with a design to throw them to the wild 
beasts. Paul, who was at this time in a place of security, hearing of the danger to 
which his brethren were exposed, was very desirous of venturing after them, in order 
to speak in their behalf; but he was at last dissuaded from it not only by the Chris- 
tians, but also by the Gentile governors of the theatrical games, who were his friends, 
and who assured him that he would only endanger himself without rescuing his 
friends. 

The noise and confusion of the multitude was now prodigious, most of them not 
knowing the reason for which they were come together; and therefore some said one 
thin£, and some another. In this distraction, Alexander, a Jewish convert, was 



HISTORY OF THE BIBLE. 579 

singled out by the multitude, and by the instigation of the Jews was going to make 
his defence, in which doubtless he would have laid the whole blame upon Paul ; but 
the multitude perceiving him to be a Jew, and therefore suspecting he was one of 
Paul's associates, raised another outcry for near two hours together, wherein nothing 
could be lizard but " Great is Diana of the Ephesians." This confusion brought the 
town-clerk, or recorder of the city, who kept the register of the games, into the the- 
atre, to suppress, if possible, so uncommon a tumult. Having with great difficulty 
obtained silence, he calmly and discreetly told them, " that it was sufficiently known 
to all the world what a mighty veneration the inhabitants of Ephesus had for their 
great goddess Diana, and the famous image which fell down from Jupiter, so that 
there needed not any disturbance to vindicate and assert it ; that they had seized on 
persons who were not guilty either of sacrilege or blasphemy against their goddess; 
that if Demetrius and his company had any just charge against them, the courts were 
sitting, and they might enter their accusation ; or if the controversy was about any 
other matter, there were proper judicatures to determine it in ; that therefore they 
would do well to be pacified, having done more already than they could answer, and 
being in danger of incurring a severe punishment, if they should be called to an ac- 
count (as very likely they might be) for that day's riotous assembly." 

This speech had the desired effect: the multitude w ere convinced that they had 
acted very improperly, and therefore repaired to their respective habitations; and 
Gaius, Aristarchus, and Alexander, were released without any hurt. But the escape 
of Paul was so remarkable that he mentions it as a remarkable deliverance. " We 
had," says he, " the sentence of death in ourselves, that we should not trust in our- 
selves, but in God, who raised the dead, who delivered us from so great a death." 
And in another place he tells us, "he fought with beasts at Ephesus;" alluding 
either to the design of the enraged multitude of throwing him to the wild beasts in 
the theatre, though their intention was not executed, or to the manners of the people, 
who justly deserved the character of being savage and brutal to the highest degree. 

Soon after the tumult was suppressed at Ephesus, Paul, having called the church 
together, and constituted Timothy bishop of the place, took his leave, and departed 
by Troas to Macedonia, where, having instructed some and confirmed others in the 
principles of a sound faith and holy life, he continued his preaching all over the 
country, even as far as Illyricum.* During this journey Paul met with many 
troubles and dangers ; " without were fightings, and within fears :" but God, who 
comfortelh those that are cast down, revived his spirits by the arrival of Titus, 
who gave him a pleasing account of the good effects his epistle had produced at 
Corinth, and what great reformation it had wrought among the converts of that city. 
But, as several vain-glorious teachers still persisted in their contumacy, vilifying his 
authority, and misrepresenting his words and actions ; charging him particularly with 
levity, in not going there according to his promise ; with severity in his dealing's with 
the incestuous person; with imperiousness in his writings, abjectness in his person, 
and some small tincture of irreligion in overthrowing the Mosaic law (all which he 
understood from Titus), he thought it necessary to write a second epistle to the 
Corinthians. In this epistle "he excuses his not going directly to Corinth, for fear 
of occasioning them sorrow, and giving himself uneasiness, in being obliged to treat 
with severity those who had not yet amended their faults. He commends their zeal 
against the incestuous person, but now that he had suffered enough for his transgres- 
sion, allowed them to be reconciled to him. He justifies his own conduct, vindicates 
the dignity and ministry of the gospel, and proves its great excellence above the law. 
He declaims against those false teachers who made it their business to traduce and 
vilify him, and threatens them with his apostolic authority whenever he shall arrive 
among them. He then speaks of himself with some advantage, and though he men- 
tions his supernatural gifts and revelations, yet seems to glory most in his extraordinary 
laborings and sufferings for the gospel. And lastly, he exhorts them all to the works 

* This is a province of Europe, lying to the north or northwest of Macedonia, along the Adriatic sea, now 
called the gulf of Venice. It was commonly distinguished into two parts ; Lyburnia to the north, where 
now lies Croatia : and Dalmatia to the south, which still retains its name. St. Paul tells us, that " from 
Jerusalem, and round about unto Illyricum, he had fully preached the gospel of Christ. (Rom. xv. 19.) So 
that he must have travelled into Syria, Phoenicia, Arabia, Cilicia. Pamphylia, Pisidia, Lyaconia, Galatia, 
1'ontus, Paphlagonia, Phrygia, Troas, Asia, Caria, Lysia, Ionia, Lydia, the isles of Cyprus and Crete, Thracia, 
Macedonia, Thessalia, and Achaia. So, justly and without oste'ntation mi°rht he say, that in relation to the 
other apostles, " he labored more abundantly than them all.'' (1 Cor. xv. 10.) 



580 . AN ILLUSTRATED 

of penance and mortification, lest when he arrived thither he should be obliged to 
exert his authority against offenders; and particularly cautions them to have theii 
alms in readiness, that they may not be a hinderance to him when he shall arrive at 
Corinth." 

After Paul had travelled through the principal places in Macedonia and Achaia, 
confirming those who had been converted, and bringing over others to the faith, he 
proceeded to Corinth, where he took up his residence for the space of three months. 
During his abode here he wrote his famous Epistle to the Romans, which he sent by 
Phebe, a deaconess of the church of Cenchrea, near Corinth. In, this epistle "he 
states and determines the great controversy between the Jews and the Gentiles, rela- 
tive to the obligation of the rites and ceremonies of the Mosaic law, and those main 
and material doctrines of Christianity which depend on it, such as that of Christian 
liberty, the use of different things, &c. He also points out the effects of original sin, 
and the power it has even among the regenerate : and, through the- whole of the 
epistle, intermixes many admirable instructions and exhortations to the duties of a 
holy and religious life such as the Christian doctrine doth naturally tend to produce." 

Paul, having gathered considerable alms both in Macedonia and Achaia, resolved 
to leave Corinth, in order to carry them into Judea for the relief of the Christians in 
those parts. His first intention was to go through Syria, as being by far the nearest 
way; but having received information that the Jews of that country had formed a 
conspiracy against his life, he altered his course, and determined to go through 
Macedonia. Accordingly, leaving Corinth, he proceeded to Philippi, where he stayed 
some time, in order to celebrate the feast of the passover. Hence he took ship- 
ping, and in five days landed at Troas, where he continued a week. On the sabbath, 
which was the last day of his staying there, he preached to the Christians of the 
place, who had assembled together in order to receive the sacrament ; and, as he 
intended leaving them the next morning, he continued his harangue till midnight. 
The length of his discourse, and the time of night, caused some of his hearers to.be 
so fatigued as to fall asleep. Among these was a young man named Eutychus, who, 
sitting in a higher window, so forgot himself that he fell thence to the ground, 
and was taken up dead. This circumstance being made known to the apostle, he 
stopped his discourse, and going to the young man, by prayers to the throne of grace, 
restored him to life and health. How indefatigable was this great apostle in doing 
good ! how closely did he tread in the steps of his great Master, who " went about 
doing good !" He preached and wrought miracles wherever he went. Like a mas- 
ter-builder, he either laid a foundation or raised the superstructure. He was "instant, 
in season and out of season," and spared no pains in endeavoring to secure the eter- 
nal welfare of his fellow-creatures. 

After performing this miracle, Paul resumed his discourse, and, having spent the 
whole night in these holy exercises, early the next morning he took his leave, and 
travelled on foot to Assos,* whither he had before sent his companions (among whom 
was Luke) by sea. From Assos they sailed to Mitylene ;f then, passing by Chios,! 
arrived at Samos,§ and proceeded to Trogyllium,|| whence, after staying one day, 

* Assos is a seaport-town, situate on the southwest part of the province of Troas, and over against the 
island Lesbos. By land it is a great deal nearer Troas than it is by sea, because of a promontory that runs 
a great way into the ocean, and must be doubled before we can come to Assos, which was the reason that 
the apostle chose rather to walk it. 

t Mitylene was one of the principal cities of the isle of Lesbos, seated in a peninsula, with a commodious 
haven on each side, and soon became so considerable, as to give name to the whole island (at present called 
Metelin) many years ago. The island (which is one of the largest in the Archipelago) was, in former times, 
renowned for che many eminent persons it had produced ; such as Sappho, the inventress of Sapphic verses ; 
AlcaBtis, a famous lyric poet ; Pittacus, one of the seven wise men of Greece ; Theophrastus, the noble 
physician and philosopher ; and Arion, the celebrated musician ; and the Turks, who have it now in posses- 
sion, think it still a place of consequence enough to deserve a fortress and garrison to defend it. 

% Chios, modern Scio, is an island in the Archipelago. It lies over against Smyrna, and is not above four 
leagues distant from the Asiatic continent. It was celebrated by Horace for the wine and figs that came 
thence. It is referred to by St. Paul in the account of his return voyage from Troas to Csesarea. (Acts, 
xx. 21.) At that time Chios enjoyed the privilege of freedom. Its length is about 32 miles, and in breadth 
it varies from 8 to IS miles. It has always been celebrated for its beauty and fruitfulness. In modern times 
it has been painfully known for the dreadful suffering of its inhabitants in the Greek war of independence, 
in 1822. Before this desolating calamity, it contained one of the best colleges in the Turkish empire, with 
professorships in chemistry, rhetoric, mathematics, geometry, theology, the Turkish, Latin, French, and 
ancient and modern Greek languages. — Ed. 

il Trogvllium is a cape, or promontory, on the Asiatic coast, opposite to Samos, and much below Ephesus, 
having a town of the same name. 

t) Samos is another isle in the Archipelago, iying southeast of Chios, and about five miles from tiie 
Asiatic continent. It is famous among the heathen writers for the worship of Juno ; for one of the sybils, 



HISTORY OF THE BIBLE. 581 

they went to Miletus,* not putting in at Ephesus, because the apostle was resolved 
if possible, to be at Jerusalem at the feast of Pentecost. 

Soon after Paul arrived at Miletus he sent to Ephesus, to assemble together the 
pastors and elders of the churches in that city. On their arrival, he delivered to 
them a very long and pathetic discourse, wherein he reminded them with what up-. 
Tightness and integrity, with what affection and humility, and with what great dan- 
ger and trouble, he had been conversant among them, and preached the gospel to 
them, ever since his coming into those parts: that he had not failed to acquaint thera 
both publicly and privately, with whatsoever might be profitable to their souls, urging 
both Jews and Gentiles to repentance and reformation, and a hearty reception of the 
faith of Christ: that now he was determined to go to Jerusalem, where he did not 
know what particular sufferings would befall him, only that he had been foretold by 
those who were endued with prophetic gifts of the Holy Ghost, that in every city 
bonds and afflictions would attend him ; but that he was not concerned at this, being 
willing to lay down his life whenever the gospel required it, and fully determined to 
serve, with the strictest fidelity, his great Lord and Master. Here he made a short 
pause, and then resumed his discourse in words to this effect : " I well know that you 
will see my face no more; but for my encouragement, and satisfaction, ye yourselves 
can bear me witness, that I have not, by concealing any part of the Christian doctrine, 
betrayed your souls. And as for yourselves, whom God hath made bishops ana 
pastors of his church, you should be careful to feed, guide, and direct those Christians 
under your inspection, and be infinitely tender of the welfare of souls, for whose re- 
demption the blessed Jesus laid down his own life. All the care, therefore, possible 
for you to use is no more than necessary; for after my departure heretical teachers 
will appear in the church, to the great danger of the souls of men, seeking, by every 
crafty method and pernicious doctrine, to gain proselytes to their party, and, by those 
means, fill the church of Christ with schisms and factions. Watch ye, therefore, 
and remember with what tears and sorrow I have, during three years, warned you 
of these things. And now I recommend you to the Divine favor and protection, and 
to the rules and instructions of the gospel, which, if properly adhered to, will un- 
doubtedly dispose and perfect you for that state of happiness which the Almighty 
hath prepared for good men in the mansions of eternity. Ye well know that I have 
from the beginning dealt faithfully and uprightly with you ; that I have not had any 
covetous designs, or ever desired the riches of other men ; nay, I have labored with 
mine, own hands, to support myself and my companions: you ought, therefore, to 
support the weak and relieve the poor, rather than be yourselves chargeable to others, 
according to that incomparable saying of the great Redeemer of mankind, 'It is 
more blessed to give than to receive.' " If we minutely attend to the whole of this 
apostle's preaching and writing, we shall find that he strenuously inculcates not only 
points of faith, but also practical duties, without which our faith would be in vain. 

After Paul had finished his farewell discourse to the bishops and pastors of Ephe- 
sus, he knelt down, and, by way of a final conclusion, joined with them fervently in 
prayer; which being over they all melted into tears, and with the greatest expression 
of sorrow attended him to the ship, grieving in the most passionate manner on ac- 
count of his having told them that they should see his face no more. 

After Paul had taken this affecting farewell of the pastors and elders of Ephesus,. 
he with his attendants left Miletus, and going on board a ship sailed with a fair wind 
to Coos.f The day after their arrival here, they proceeded to Rhodes, and fron* 

called Sybilla Samia; for Pherecydes, who foretold an earthquake that happened there, by drinking of the- 
waters ; and, more especially, for the birth of Pythagoras, who excelled all the seven wise men, so renowned: 
among the Greeks. It was formerly a free commonwealth, and the inhabitants were so powerful, that they 
managed many prosperous wars against their neighbors ; but at present the Turks have reduced it. to such 
a mean and depopulated condition, that a few pirates dare land and plunder as they please ; so that ever 
since the year lti76, no Turk has ventured to live upon it, for fear of being carried into captivity by those 
rovers. 

* Miletus was a port town on the continent of Asia Minor, and in the province of Caria, memorable for 
be.ng the birthplace of Thales, one of the seven wise men in Greece, and father of the Ionic philosopher; 
of Anaximenes, the scholar ; Timotheus the musician, and Anaximenius the philosopher. At present it is 
called, by the Turks, Melas : and not far distant from it is the true Meander, which, though it encirc.es all 
tie plain it runs through with many pleasing mazes andinnumerable windings, yet, in some places, it goes 
with such a current as stirs up the earth and gravel from the bottom, which makes its water not so clear 
and crystalline as might be expected. 

t This was an island in the Archipelago, lying near the southwest point of Asia Minor, and having a cii* 
of the same name. It was formerly celebrated for the birth of Hippocrates the famous physician, and 
Apelles the famous painter; for a stately temple dedicated to Apollo, and another to .luno ; for the richness 1 
m its wines, and for the fineness of a stuff made here, which was perfectly transparent, and called vesu^ 
menta coa. 



582 AN ILLUSTRATED 

Rhodes* to Patara,f where meeting with a ship bound for Phoenicia they went on 
board, and, passing Cyprus, sailed to Syria, and landed at Tyre, the place where the 
ship was to unlade her burden. 

Paul stayed at Tyre seven days, in the course of which he was advised by some 
Christians of the place not to go up to Jerusalem. But this advice Paul would by no 
means take ; upon which the disciples, accompanied by their wives and children, 
attended him out of the city, and when they came to the seashore Paul knelt down 
and prayed for them in the same manner he had done before at Miletus. 

From Tyre Paul and his companions sailed to Ptolemais,f where they stayed one 
day, spending their time in conversation with the disciples of that place. The next 
day they went to Cesarea, and visited Philip, one of the seven deacons, who had 
been sent by the apostles to preach the gospel in Samaria and other places. This 
Philip had four virgin daughters, all of whom were endued with the gift of prophecv ; 
and on this account, together with Paul's great regard for Philip, he resided at his 
house during his stay at Cesarea. 

While Paul was at Philip's house, there came thither a prophet, named Agabus, 
from Judea. This person, after the manner of the old prophets (who often prophe- 
sied by symbols or significant expressions), took Paul's girdle, and binding it about 
his OAvn bands and feet, said, in the presence and hearing of the whole company, 
" Thus saith the Holy Ghost, so shall the Jews at Jerusalem bind the man who 
owneth this girdle, and shall deliver him into the hands of the Gentiles." On the 
prophet's saying these words, not only the companions of Paul, but likewise all the 
Christians present, were greatly troubled, and earnestly besought him that he would 
not go up to Jerusalem. To which Paul replied, " What mean ye to weep, and to 
break mine heart? for I am ready not to be bound only, but also to die at Jerusalem 
for the name of the Lord Jesus." 

When the disciples found that Paul's resolution was not to be shaken, they did not 
importune him any farther; in consequence of which he and his companions left 
Cesarea, and prosecuting their journey arrived safe at Jerusalem, where they were 
kindly and joyfully received by the Christians of that city. 

The day after Paul and his companions arrived at Jerusalem, they went to the 
house of James the apostle, where the rest of the bishops and governors of the church 
were assembled together. After mutual salutations, Paul gave them a particular ac- 
count of the success with which God had blessed his endeavors in propagating Chris- 
tianity among the Gentiles, for which they all joined in glorifying God. Having 
done this, they told Paul that he was now come to a place in which there were many 
thousands of Jewish converts, who were all zealous for the law of Moses, and who 
had been informed that he taught the Jews whom he converted to renounce circum- 
cision and the ceremonies of the law: that as soon as the multitude heard of his 
arrival, they would all assemble together to see how he behaved himself in this mat- 
ter; and therefore, to prevent any disturbance, they thought it advisable for him to 
join himself with four men who were then going to discharge a vow ; to perform the 
usual rites and ceremonies with them ; to be at the charge of having their heads 
shaved; and to provide such sacrifices as the law directed: whereby it would appear 
that the reports spread of him were groundless, and that himself was an observer of 
the Mosaic institutions. 

Paul readily agreed to follow the advice given him by his brethren ; in consequence 
of which, taking with him the four persons who were to discharge their vows, he 
went into the temple, and told the priests, that, as the time of their vow was now 
expired and their purification regularly performed, they were come to make their 
oblation according to law. 

The time of offering these oblations was seven days, near the close of which certain 
Jews from Asia (who had there been strong opposers to Paul's doctrine), finding him 

*■ Rhodes lies south of the province of Caria in lesser Asia ; and, among the Asiatic isles, was accounted 
for dignity next to Cyprus and Lesbos. It was remarkable among the ancients for the expertness cf its in- 
habitants in the art of navigation ; for a college, in which the students were eminent for eloquence and 
mathematics : for the clearness of its air; for its pleasant and healthy climate, which induced the Roman 
nobility to rjake it a place of their recess ; and, more especially, for its prodigious statue of brass, conse- 
crated to Apollo, or the sun, and called his Colossus. This statue was seventy cubits high, and stood 
astride over the mouth of the harbor, so that the ships sailed between its legs. 

f This is a seaport of Lycia, formerly beautified with a good harbor, and many temples, wnereof one was 
dedicated to Apollo. 

i A seaport of Syria, between Tyre and Cesarea. 



HISTORY OF THE BIBLE. 583 

in the temple, began to raise a tumult, and, seizing on him, called to their brethren 
the Jews to assist them, declaring that he was the person who had preached doctrines 
derogatory to the Jewish nation, and destructive to the institutions of the law of 
Moses. This accusation, though absolutely false, occasioned such a universal disgust 
among the people to Paul, that they immediately fell on him and dragged him out 
of the temple, shutting the doors to prevent his returning into that holy place. After 
lliey had got him out of the temple they treated him with great indignity, and would 
certainly have killed him, had not Claudius Lysias, the commander of the Roman 
garrison in the castle of Antonia, come with a considerable force to "his assistance. 
Lysias conducted him to the castle, in the way to which Paul begged permission to 
speak to him ; but the governor (supposing him to be an Egyptian, who not many 
years before had raised a sedition in Judea, and headed a party of four thousand 
profligate wretches) seemed to refuse him that favor, until Paul informed him that 
he was a Jew of Tarsus, and a freeman of a rich and honorable city, and therefore 
humbly hoped that he would not deny him the privilege of vindicating himself. The 
governor consenting to this request, Paul, standing upon the stairs that led into the 
castle, after making signs for the multitude to be silent, made a speech to them in 
the Hebrew language, the substance of which was to the following effect : 

u Listen, ye descendants of Jacob, to a person of your own religion, and like your- 
selves a child of Abraham ; born in Tarsus, and brought up in this city, at the feet of 
Gamaliel, and fully instructed in the law delivered by Moses to our forefathers, and 
formerly as zealous for the temple worship as ye are at present. 

" Nay, I persecuted unto death all who believed in Jesus, seizing on all I could 
find, both men and women, and casting them into prison. 

" But as I was pursuing my journey to execute this commission, and was arrived 
near Damascus, there appeared, about midday, a light from heaven shining round 
about me. 

" Terrified at so awful an appearance, I fell to the ground, and heard a voice saying 
unto me, ' Saul, Saul, why persecutest thou me?' To which I answered, ' Who art 
thou, Lord?' And the voice replied, 'lam Jesus of Nazareth whom thou perse- 
cutest.' 

" After recovering from the terror with which my mind was filled, I answered, 
' What shall I do, Lord V And the Lord said unto me, ' Arise, and go into Damas- 
cus, and there it shall be told thee of all things which are appointed for thee to do.' 

" The brilliancy of the glory deprived me of sight ; so that my companions led me 
by the hand to Damascus, where one Ananias, a person well respected by all the 
Jews of that city, visited me, and said, 'Brother Saul, receive thy sight.' And in a 
moment my eyes were opened, and I saw him standing before me. When he saw 
that my sight was restored, he said to me, ' The G-od of Abraham, Isaac, and Jacob, 
hath appointed thee* to know his will, to see the great Messiah, the Holy One of God, 
and hear the voice of his mouth ; for thou art chosen to be a witness to all the na- 
tions of the earth for those surprising things thou hast seen and heard. Why, there- 
fore, tarriest thou here any longer? 'Arise, and be baptized, and wash away thy 
sins, calling on the name of the Lord.' 

"After this glorious vision and miraculous poAver of the Most High, when I was 
returned from Damascus to Jerusalem and offering up my prayers in the temple, I 
fell into a trance, and again saw the Great Son of David, who said unto me, ' Depart 
quickly from Jerusalem, for the descendants of Jacob will refuse to believe thy testi- 
mony concerning me.' And I answered, ' Lord, they know how cruelly I used thy 
saints and followers ; that I imprisoned and beat them in every synagogue whither I 
went. Nay, when they shed the blood of thy holy martyr Stephen, I was also one 
of the spectators; I consented to his death; I even kept the raiment of those that 
slew him.' But the Lord replied, 'Depart, for I will send thee far hence unto the 
Gentiles.'" 

The Jews had been very quiet, and paid great attention to Paul's speech till he 
came to this part of it: his mentioning the commission he had received to preach the 
gospel to the Gentiles, threw them into the most violent outrage, and they cried out 
with one voice, " Away with such a fellow from the earth ; for it is not/fit that he 
should live." _ And, the more to express their indignation, they threw off their clothes 
and cast dust into the air, as though they intended that moment to stone him. 

When Lysias, the captain of the guard> found to what a violent degree the people 



584 AN ILLUSTRATED 

were incensed against Paul, he ordered him to be taken within the castle, and that 
he should be examined by scourging till he confessed the reason of the uncommon 
rage shown against him by the people. * Accordingly the lictor bound him, and was 
going to put the orders he had received into execution, when Paul asked the centu- 
rion who stood by whether or not it was lawful to scourge a citizen of Rome before 
any sentence had been passed upon him. But the centurion, instead of answering 
his question, immediately repaired to Lysias, beseeching him to be careful how he 
proceeded against the prisoner, because he was a Roman. On this information Ly- 
sias went immediately into the prison, and asked Paul whether he was really a free 
citizen of Rome. Being answered in the affirmative, Lysias said he had himself 
procured that great privilege by a large sum of money; upon which Paul answered, 
" But I was freeborn."f On receiving this account, Lysias commanded the centu- 
rion not to scourge him, being terrified at what he had already done, namely, his 
causing to be bound with chains a free denizen of the Roman empire. The next day 
he ordered his chains to be taken off; and that he might thoroughly satisfy himself 
of the cause of so unusual a tumult, convened the members of the sanhedrim, before 
whom he conducted Paul in order to undergo an examination by that tribunal. 

Paul was not in the least terrified at the sight of so considerable and powerful an 
assembly. Without waiting for any questions being asked him, looking earnestly at 
the council, he coolly said, " Men and brethren, I have lived in all good conscience 
before God until this day."t But, however this expression might tend to show the 
true state of his mind, Ananias the high-priest was so offended at it that he com- 
manded those who stood next him to strike him on the face; at which Paul replied, 
" God shall smite thee, thou whited wall."|| On this, some of the spectators, look- 
ing sternly at Paul, cried out, " Revilest thou God's high-priest ?" In answer to this, 
Paul told them he did not know that Ananias was high-priest, not supposing it pos- 
sible that a person who can give such unjust orders could be invested with so sacred 
a character. But, since it was so, he confessed it was very wrong to revile him, God 
himself having commanded that " no man should speak evil of the rulers of the 
people." 

Paul, perceiving that the council consisted partly of Sadducees and partly of Phari- 
sees (in order to elude the malice of his enemies), made open declaration that he 
was a Pharisee, even as his father was before him, and that the great offence taken 
against him was his belief of a future resurrection. This declaration threw the 
whole court in confusion, by exciting the. regard of the Pharisees, who favored the 
doctrine of the resurrection, and incurring the resentment of the Sadducees, who 
strongly opposed it. 

The dissensions between these two sects on this occasion arose to such a violent 
degree, that Lysias, fearing lest Paul should be torn in pieces between them, com- 

* As Lysias did not understand Hebrew, he could not tell what the purport of St. Paul's speech to the 
people was ; but, by their mad and outrageous behavior, he guessed that he must have said something very 
provoking, either against the law or the dignity of their nation, and therefore was willing to know the truth 
of it from himself. Scourging was a method of examination used by the Romans, and other nations, to 
force such as were supposed guilty to confess what they had done, what were their motives, and who were 
accessaries to the fact. 

T It is probable that Paul's father might have been rewarded with the freedom of the city for his fidelity 
and bravery in some military service, emoluments being then conferred, not on those who had most interest 
with men in power, but on those who had most merit from their actions. 

t The apostle, by here using the words " a good conscience," does not mean a conscience void of all 
error and offence, because he owns himself to hav* been guilty of a great sin in persecuting the church of 
Christ. (1 Tim. i. 13.) His meaning, therefore, is such a conscience as was consistent with the ideas lie 
entertained at different periods of his life, namely, before and after his conversion. The sense, therefore, 
of this passage may be thus explained: "While I was persuaded that the Christian religion was false, I 
persecuted it with the utmost vigor ; but, as soon as I came to perceive its divine institution, I declared for 
it, and have ever since maintained it, even to the hazard of my life. The religion of the Jews I did not 
forsake out of any hardships that it required, or any prejudice I had conceived against its precepts ; nor did 
1 embrace that of the Christians upon any other account, than a full conviction of its truth and veracity. I 
was a good Jew, in short, as long as I thought it my duty to be so ; and when I thought it my duty to be 
otherwise, I became a zealous Christian ; in all which God knows the sincerity of my heart, and is witness 
of my uprightness." 

II " A whited wall" was a proverbial expression denoting a hypocrite of any kind, and the propriety of it 
appears in this : that as the wall had a fair outside, but nothing but dirt, or sticks and stones, within, so the 
high-priest had the outward appearance of a righteous judge, sitting as one that would pass sentence ac- 
cording to law, and yet commanding him to be punished for speaking the truth, and so condemning the 
innocent, contrary to the law of nature, as well as that of Moses. Our blessed Saviour makes use of a 
comparison of the same nature, when he calls the scribes and Pharisees "whited sepulchres." It should 
be observed, in vindication of St. Paul, that his words, " God shall smite thee," are a prediction, not an im- 
precation ; and a prediction which Josephus tells us was fulfilled in a short time ; for he was murdered in 
a mutiny 



HISTORY OF THE BIBLE. 5S5 

manded the soldiers to take him from the bar, and re-conduct him to the castle. 
This was according] y done, and to comfort him after all his frights and fears, God was 
pleased to appear to him that night in a vision, encouraging him to constancy and 
resolution, and assuring him that, as he had borne testimony to his cause at Jerusa- 
lem, so, in despite of all his enemies, he should live to do the like at Rome. " Be of 
good cheer, Paul : for as thou hast testified of me in Jerusalem, so must thou bear 
witness also at Rome." 

The next morning ihe Jews, whose envy and malice were increased against Paul 
by the dilatory proceedings of the sanhedrim, determined to use a quicker method of 
putting a period to his life. In order to this, about forty of the most turbulent 
among them entered into a w r icked conspiracy, which they ratified with an impreca- 
tion never to eat or drink until they had killed Paul. Having formed this inhuman 
resolution, they went to the sanhedrim and acquainted them with their design, to 
effect which they advised, that some of the members should solicit Lysias to bring 
Paul again before them, under pretence o^ inquiring more accurately into his case, 
and that, before he reached the court, they would not fail to waylay and despatch 
him. 

This wicked plot was readily approved of by the sanhedrim, but its execution was 
happily frustrated by Paul's nephew, who, having discovered their intentions, went 
immediately to his uncle, to whom he related the whole affair. Paul communicated 
the intelligence to Lysias, who immediately commanded two parties of foot and one 
of horse, to be ready by nine o'clock, in order to conduct him to Cesarea, where Felix, 
the Roman governor, ihen resided. At the same time Lysias despatched a letter to 
Felix, the substance of which was, "that the person whom he had sent to him was 
a freeman of Rome; that the Jews had ill treated him, and conspired against his 
life: that the measures he had taken were designed to secure him from the violence 
of the multitude ; and that he had ordered his enemies to appear before him at 
Cesarea, that he might judge what was the cause of their being so incensed against 
the person whom he had sent to him under military protection." 

The guards, having received these orders from Lysias, conducted Paul the same 
night to Antipatris,* and the next morning to Cesarea. On their arrival there, they 
immediately gave Lysias's letter to Felix, who, after having read the contents, asked 
Paul some questions relative to the place of his birth, and the manner of his life. 
Finding, by his answers, that Paul was a native of Cilicia, Felix told him that as 
soon as his accusers came thither from Jerusalem, he would give him a fair and can- 
did hearing; and in the meantime gave orders that he should be secured in that part 
of his palace called Herod's hall,t wmere he should be supplied with every article 
that was necessary during his confinement. 



CHAPTER X. 

After Paul had been confined five days at Cesarea, by order of Felix, there came 
thither Ananias the high-priest, and several other members of the sanhedrim, to- 
gether with Tertullus, a man of great elocution, and an inveterate enemy to Paul. 
Being all assembled before Felix, Tertullus made a long speech, in which he made 
use of all the insinuating arts that could arise from human invention to prepossess the 
governor in his own favor ; having done which he accused Paul " of being a seditious 
person, and a disturber of the public peace, who had set himself at the head of the 
sect of Nazarenes, and made no manner of scruple to profane even the temple itself." 
This accusation was al'ogether false, notwithstanding which it was confirmed by all 
the members of the sanhedrim, who had come from Jerusalem on this occasion. 

Tertullus having finished his accusation against Paul, Felix told him that he was 
now at liberty to make his defence ; upon which Paul addressed himself to the court 
in words to this effect : — 

" I answer this charge of the Jews with the greater satisfaction before thee, because 

* Antipatris was a city on the borders of Samaria, near the Mediterranean sea ; and situated about thirty- 
eight miles from Jerusalem. 

+ This was a magnificent palace built by Herod the Great for his own habitation, whenever he went to 
Cesar* a: and was afterward used by the Roman governors for the place of their residence, and for the con- 
finem< at of gome particular persons. 



586 AN ILLUSTRATED 

thou ,hast for many years been a judge of this nation. About twelve days since, I 
repaired to Jerusalem to worship the God of Jacob. But I neither disputed with any 
man, or endeavored to stir the people in the synagogues or the city. Nor can they 
prove the charge they have brought against me. 

"This, however, I readily confess, that after the way which they call heresy, so 
worship I the God of my fathers ; and according to this faith, I am careful to main- 
tain a clear and quiet conscience, both toward God and man. 

" After I had spent some years in distant countries, I repaired to Jerusalem, with 
the alms I had collected in other provinces, for the poor of mine own nation, and 
offerings to the God of Jacob. And while I was performing the duties of religion, 
certain Asiatic Jews found me in the temple, purified according to law ; but neither 
attended with a multitude of followers, or the least tumultuous assembly. It was 
'therefore necessary that these Jews should have been here, if they had anything to 
allege against me. Nay, I appeal to those of the sanhedrim here present, if anything 
has been laid to my charge, except the objections of the Sadducees, who violently op- 
posed me for asserting the doctrine of the resurrection." 

Felix, having thus heard both parties, refused to make any final determination till 
he had more fully advised about it, and consulted Lysias, the governor of the castle, 
who was the most proper person to give an account of the cause of the controversy. 
In the meantime Felix gave orders that, though Paul should be kept under a guard, 
vet his confinement should be so free and easy, that none of his friends should be 
hindered from visiting, or doing him any offices of kindness. 

A few days after this, Felix, being desirous that his wife Drusilla (who had been 
a Jewess) should hear Paul, he ordered him to be brought before them, and gave 
him permission to speak freely concerning the doctrines of Christianity. In his dis- 
course he particularly pointed out the great obligation which the laws of Christ laid 
on mankind to preserve justice and righteousness, sobriety and chastity, both toward 
themselves and others, more especially from this consideration, namely, the strict 
and impartial account that must be given, in the day of judgment, of all the actions 
of their past lives, and the consequences that would inevitably follow, either to be 
rewarded or eternally punished. 

This discourse had such an effect on Felix, that he could not help trembling as he 
sat on his throne ; and as soon as he had a little recovered his spirits, he abruptly 
interrupted Paul, by saying, " Go thy way for this time ; when I have a convenient 
season, I will call for thee." 

Felix, no doubt, had sufficient reason to tremble, and his conscience to be sensibly 
alarmed at Paul's discourse ; for he was a man notoriously infamous for rapine and 
violence. He made his own will the law of his government, practising all manner 
of cruelty and injustice. To these bad qualities he added bribery and covetousness ; 
and therefore often sent for Paul to discourse with him, expecting he would have 
given him a considerable sum for his release, having, in all probability, heard that 
Paul had taken with him a large quantity of money to Jerusalem. But finding that 
no offers were made him, either by the apostle or his friends, he kept him prisoner 
two years; when himself being discharged from his office by Nero, he left Paul in 
prison, in order to gratify the malice of the Jews,* and engage them to speak the 
uetter of him, after his departure from Judea. 

On the deposition of Felix the government of Judea was invested in Portius Festus, 
who, after staying three days at Cesarea, went to Jerusalem. On his arrival thither, 
the high-priest, and other members of the sanhedrim, exhibited fresh accusations 
against Paul, and, in order to his trial, desired that he might be sent for up to Jeru- 
salem, intending to have him assassinated in the way. But Festus, being unwilling 
to grant their request, told them, that he was shortly going himself to Cesarea, and 
that if they had any complaint against Paul, they must come thither and accuse him, 
when he would not fail to do them justice. 

In consequence of this the Jews followed Festus to Cesarea, and when he was 

* Felix had greatly exasperated the Jews by his unjust and violent proceedings while he continued in 
the government ; and therefore, upon his dismission, he thought to have pacified them in some measure, by 
leaving Paul (whom he might have discharged long before) still in custody, and consequently still liable tc 
become a prey to their greedy malice. But herein lie found himself greatly mistaken ; for no sooner was he 
removed from his office, than several of the principal Jews of Cesarea took a journey to Rome on purpose 
t > accuse him, and would certainly have wrought his ruin, had not his brother Pallas (who wis in very i is- 
tintmished favor with Nero) interceded for his pardon. 



HISTORY OF THE BIBLE. 587 

seated on his throne, they renewed their charge, and produced their articles against 
Paul, which were much the same as what they had accused him of before Felix. 
But Paul defended himself so well, by making it appear that he had neither offended 
against the Jewish laws, nor against "the temple, nor against the emperor, that their 
charge, for want of sufficient proof, fell to the ground. Festus, however, being will- 
ing to procure the favor of the Jews at his entrance on the government, asked Paul 
if he would go and be tried before him at Jerusalem ? But the apostle, well knowing 
ihe malice of his enemies, and being unwilling to trust himself in their power, boldly 
declared, " as he then stood at the emperor's judgment-seat, when he ought to have 
a final trial, if he had done anything worthy of death, he did not wish to avoid pun- 
ishment; but that, as he had not injured any of the Jews, and they could not prove 
anything against him, he ought not to be made a victim to their fury ; and therefore, 
as he was a Roman, he appealed to the emperor himself."* Festus, finding Paul 
resolute in maintaining his privilege, conferred for some time with his council, and 
then, with some seeming emotion, told him that since he " had appealed unto Caesar, 
unto Caesar he should go." 

A few days after this, King Agrippa (who succeeded Herod in the tetrarchate of 
Galilee), with his sister Bernice, went to Cesarea, in order to pay a visit to the new 
governor. Festus took this opportunity of mentioning Paul's case to Agrippa, with 
the remarkable tumult that had been occasioned by him among the Jews, and the 
appeal he had made to Caesar, the whole of which he related in words to this effect: 
" That Felix, upon his parting with the government of Judea, had left a certain pris- 
oner, against whom some of the chief of the Jews had brought an information, and 
immediately demanded judgment, which, according to the Roman law, could not be 
done without first hearing the case and bringing the parties together. That to this 
purpose he had ordered his accusers to come to Cesarea, but, upon the result, found 
that the dispute between them was about matters of religion, and whether a person 
called Jesus was really dead or alive. That being himself unacquainted with such 
kind of controversies, he had referred the prisoner to the Jewish sanhedrim, but that 
he, declining their judgment, had appealed to Caesar: and that therefore he kept 
him still in prison, until he could meet with a convenient opportunity to send him to 
Rome." 

This account given of Paul by Festus greatly excited the curiosity of King Agrippa, 
who intimated his desire of hearing himself what Paul had to say in his own defence 
Accordingly the next day the king and his sister, accompanied by Festus the gov- 
ernor, and several other persons of distinction, went into the court with a pompous 
and splendid retinue, where the prisoner was brought before them. As soon as Paul 
appeared, Festus informed the court "how greatly he had been importuned by the 
Jews, both at Cesarea and Jerusalem, to put the prisoner to death as a malefactor; 
but having, on examination, found him guilty of no capital crime, and the prisoner 
himself having appealed unto Caesar, he was determined to send him to Rome. That 
he was willing, however, to have his cause again discussed before so judicious a per- 
son as Agrippa, that he might be furnished with some material particulars to send 
with him, as it would be highly absurd to send a prisoner without signifying the 
crimes alleged against him." 

Festus having finished his speech, King Agrippa told Paul he was at full liberty to 
make his own defence; upon which, after silence being called, Paul, chiefly address- 
ing himself to Agrippa, spoke to this effect: — 

" I consider it as a peculiar happiness, King Agrippa, that I am to make my de- 
fence against the accusations of the Jews, before thee, because thou art well ac- 
quainted with their customs, and the questions commonly debated among them: I 
therefore beseech thee to hear me patiently. All the Jews are well acquainted with 
my manner of life, from my youth, the greatest part of it having been spent with 
mine own countrymen at Jerusalem. ' They also know that I was educated under the 
institutions of the Pharisees, the strictest sect of our religion, and am now arraigned 
for a tenet believed by all their fathers ; a tenet sufficiently credible in itself, and 
plainly revealed in the Scriptures, I mean the resurrection of the dead. Why should 

* This manner of appealing was very common among the Romans, and introduced to secure the lives and 
fortunes of the people from the unjust encroachments and over-rigorous severities of the magistrates. Paul 
well knew he should not have fair and equitable dealings from the governor, when swayed by the Jews, hi = 
sworn and inveterate enemies, and therefore appealed from him to the emperor ; nor could Festus deny Ids 

demand. 



588 AN ILLUSTRATED 

any mortal think it either incredible or impossible, that God should raise the 
dead ? 

" I indeed thought myself indispensably obliged to oppose the religion of Jesus of 
Nazareth. Nor was I satisfied with imprisoning and punishing with death itself, the 
saints I found at Jerusalem ; I even persecuted them in strange cities, whither my 
implacable zeal pursued them, having procured authority for that purpose from the 
chief priests and elders. 

" Accordingly, I departed for Damascus with a commission from the sanhedrim ; 
but as I was travelling toward that city, I saw at midday, O king, a light from 
heaven, far exceeding the brightness of the sun, encompassing me and my com- 
panions. On seeing this awful appearance, we all fell to the earth ; and I heard a 
voice, which said to me, in the Hebrew language, Saul, Saul, why persecutest thou 
me ? It is hard for thee to kick against the pricks. To which I answered, Who art 
thou, Lord ? And he replied, I am Jesus whom thou persecutest. But be not terri- 
fied, arise from the earth ; fori have appeared unto thee, that thou mightest be both 
a witness of the things thou hast seen, and also of others which I will hereafter re- 
veal unto thee; my power, delivering thee from the Jews and Gentiles, to whom 
now I send thee to preach the gospel; to withdraw the veil of darkness and ignor- 
ance ; to turn them from falsehood unto truth, and from the power of Satan unto 
God. 

" Accordingly, King Agrippa, I readily obeyed the heavenly vision; I preached the 
gospel first to the inhabitants of Damascus, then to those of Jerusalem and Judea, and 
afterward to the Gentiles; persuading them to forsake their iniquities, and, by sin- 
cere repentance, turn to the living God. 

" These endeavors to save the souls of sinful mortals exasperated the Jews, who 
caught me in the temple, and entered into a conspiracy to destroy me. But by the 
help of Omnipotence, I still remain a witness to all the human race, preaching noth- 
ing but what Moses and all the prophets foretold, namely, that the Messiah should 
suffer, be the first that should rise from the chambers of the grave, and publish the 
glad tidings of salvation, both to the Jews and Gentiles." 

This discourse was conceived in such a light by Festus, that he thought Paul was 
delirious, and therefore abruptly told him, that his too much learning had made him 
mad. The reply Paul made to this was to the following purport : " I am far, most 
noble Festus, from being transported with idle and distracted ideas ; the words I 
speak are dictated by truth and sobriety ; and I am persuaded that King Agrippa 
himself is not ignorant of those things ; for they were transacted openly before the 
world. I am confident, King Agrippa, that thou believest the prophets ; and there- 
fore must know that all their predictions were fulfilled in Christ." To this Agrippa 
answered, " Thou hast almost persuaded me to become a Christian." Paul replied, 
' I sincerely wish, that not only thou, but also all that hear me, were not almost, but 
altogether, the same as myself, except being prisoners." Upon this the assembly 
broke up ; and when Agrippa and Festus had conferred together about Paul's case, 
they freely owned that the accusation laid against him amounted neither to a capital 
offence, nor anything deserving imprisonment; and that, had he not appealed unto 
Caesar, he might have been legally discharged.* 

It being now finally determined that Paul should be sent to Rome, he, and some 
other prisoners of note, were committed to the charge of one Julius, a centuiion, or cap- 
tain of a legion called Augustus's band. Accordingly they went on board a ship of 
Adramyttium,f and coasting along- Asia, arrived at Sidon, where Julius (who all 
along treated Paul with great civility) gave him leave to go ashore and refresh him- 
self. From Sidon they set sail, and came within sight of Cyprus, and having passed 
over the seas of Cilicia and Parnphylia, landed at Myra, a port in Lycia, where the 
ship finished its voyage. Hence they embarked on board a ship of Alexandria bound 
for Italy ; and having passed by Cnidus,| with some difficulty made for Salome. 
a promontory on the eastern shore of Crete, whence, after many days slow sailing, 

* It was the custom of the Romans that, after a prisoner had appealed unto the emperor, no inferior 
judge could either condemn or acquit him. 

t Adramyttium was a seaport in Mysia, a province of,. Asia Minor, lying opposite to the isle of Lesbos, 
and not far from Troas. 

% Cnidus was a city which stood on a promontory, or foreland of the same name, in that part of the 
province of Caria which was more particularly called Doris. This city was remarkable r ox the worship of 
Venus, and for the celebrated statue of that goddess made by the famous artificer Praxiteles. 



HISTORY OF THE BIBLE. 589 

they arrived at a place called the Fair Havens, on the coast of the same island. As 
the season of the year was far advanced, and sailing in those seas exceedingly danger- 
ous, Paul advised the centurion to put in here, and winter. But Julius, preferring 
the judgment of the master of the ship, and the wind, at that time blowing gently at 
south, they put again to sea, in hopes of reaching Phenice, another harbor of Crete, 
where there was safe riding, and there to winter. It was not long, however, before 
they found themselves disappointed; for the calm southerly gale which blew before, 
suddenly changed to a stormy and tempestuous northeast wind, which bore down all 
before it, so that they were forced to let the ship drive : but, to secure it from split- 
ting, I hey undergirt it, and to prevent its running aground on the shallows, threw out 
a great part of its lading and tackle. 

In this wretched and dangerous situation did they continue for the space of four- 
teen days, during which they saw neither sun nor stars, so that the whole company 
(except Paul) began to give themselves up as lost. This being observed by the 
apostle, he addressed himself to them in words to this effect : " Had you taken my 
advice, and stayed at Crete, you would not have been in this danger; but take com- 
fort, for we shall suffer no loss but that of the ship. This I can assure you has been 
made known to me by a divine messenger, who, appearing to me in the night, said, 
Fear not, Paul, for thou must be brought before Caesar, and God hath, for thy sake, 
granted life and safety to all them that are with thee in the ship. Wherefore be of 
good cheer, for I am confident this vision will be made good, coming from God, as it 
certainly doth. But one passage more I received in this vision, namely, that after 
shipwreck we shall be cast on a certain island." 

On the fourteenth night, the sailors, thinking they were near land, sounded, and 
found themselves in twenty fathoms water, soon after which they were convinced, 
by a second sounding, that they were near some coast. But apprehending that 
they might strike upon some shelves in the dark, they thought proper to come to 
an anchor, till the morning might give them better information. In the meantime 
the weather continuing exceedingly boisterous, they altered their intentions, and not 
staying for daylight, attempted to save themselves by getting into the boat. On this 
Paul told Julius, " that though he had said no person in the ship should perish, it 
was upon condition that they believed and trusted in God for their preservation : that 
therefore the seamen should continue in the ship and do their duty, and not endeavor 
to effect their escape by the boat ; which if they did, they would be all in danger of 
their lives." Upon this the soldiers, to prevent the seamen's design, cut the ropes 
that fastened the boat, which was soon driven away by the impetuosity of the waves. 

A little before daybreak Paul advised all the people on board the ship to take 
some refreshment, because, during the time of their danger, which had been fourteen 
days, they had taken but very little sustenance; and to encourage them to do this, 
he assured them again, that "not a hair of their heads should perish." Having said 
this, Paul " took bread, and gave thanks to God in the presence of them all; and 
when he had broken it, he began to eat. Then were they all of good cheer, and 
they also took some meat." 

In the morning they discovered land, and discerning a creek which seemed to make 
a kind of haven, they resolved, if possible, to put in there ; but in their passage un- 
expectedly fell into a place where two seas met, and where the forepart of the ship 
striking upon a neck of land that ran out into the sea, the hinder part was soon beaten 
in pieces by the violence of the waves. When the soldiers saw what was, likely tc 
be their fate, they proposed putting all the prisoners to the sword, lest any of them 
should swim to land, and make their escape; but the centurion, who was willing to 
save Paul, not approving of this design, gave orders that every one should shift for 
himself; the issue of which was, that some by swimming, others fastening to planks, 
and others on pieces of the broken ship (to "the number of 276 persons) all got safe 
on shore. 

The country on which they were cast was (as Paul had foretold) an island called 
Mclita,* now called Malta, situated on the Lybian sea, between Syracuse and Africa. 

* II is well known that the ancient name of Malta wasMelita. This island, being situated midway, as it 
weie, between the continents of Europe and Africa, has been reckoned sometimes as belonging to the one, 
and sometimes to the other. It is, however, rather nearer to Europe than to Africa, being one hundred and 
ninety miles from Cape Spartivento, in Calabria, the nearest point on the continent of Europe : and two 
hundred miles from Calipia, the nearest pait of Africa ; it is, however, only sixty miles from Cape Passaro, 
in Sicily. The island is sixty rnile.s in circu -ufeisnce, twenty long, and f welve broad. Near it, on the west, 



590 AN ILLUSTRATED 

The natives of the place received them with great civility and kindness, made fires to 
dry their wet clothes, and entertained them with every necessary that was requisite 
tor their distressed situation. 

As Paul was laying a few sticks upon the fire, a viper, enlivened by the heat, came 
out of the bundle of wood from which he had taken them, and fastened upon his 
hand. When the natives saw this, they concluded that he must certainly be some 
notorious murderer, who, though Providence had suffered to escape the dangers of the 
sea, had been reserved for a more public and solemn execution. But when they saw 
him shake off the venomous creature into the fire, and no harm ensue, they changed 
their sentiments, and cried out that " he was a god."* 

At a small distance from that part of the island on which Paul and his company 
were shipwrecked, lived Publius the governor, who received and entertained them 
with great civility and hospitality for three days. During this time, Paul, being in- 
formed that the governor's father lay dangerously ill of a fever and bloody flux, in 
acknowledgment for the favors received from Publius, went to his apartment, and, 
after praying some time, laid his hands upon him and healed him. The news of 
this miraculous cure was soon spread throughout the island, in consequence of which 
such as were afflicted with any disease were brought to Paul, who restored them to 
their former health and strength. This increased Paul's fame, and was of consider- 
able advantage to his companions and fellow-sufferers, who on his account were 
highly caressed and entertained; and when they left the island they received many 
marks of esteem from the inhabitants, who furnished them with all necessaries proper 
for their voyage. 

After staying three months at Miletus, they embarked on board the Castor and Pol- 
is another and smaller island, called Goza, about thirty miles in circumference. Malta has no mountains, 
nor any very high hills ; and it therefore makes no very conspicuous figure from the sea. There are no 
ports or bays on the African side of the island : but several very deep ones on the coast facing Sicily. The 
most important of these are the Calle della Melleha, the Porto di S. Paolo, and the two which are sepa- 
rated by the tongue of land on which stands the modern capital, Citta Valetta. The more ancient capital, 
in which, as appears from his intercourse with the governor, St. Paul remained during his stay, is situated 
about the centre of the island, upon a hill of moderate elevation, between which and the bay of St. Paul 
the ground is more low and level than in most other parts of the island. The cathedral church of St. Paul, 
upon the top of the hill, is supposed by the inhabitants, from old traditions, to occupy the site on which the 
palace of Publius, the governor, stood at the time of St. Paul's visit. There are in this city numerous 
alleged memorials of the apostle's sojourn ; the process of identifying the spots where St. Paul lodged, and 
where he did this and this, being pushed to an extreme, is calculated to annoy even those who are disposed 
to acquiesce in the conclusion that the town was really visited by the apostle of the Gentiles. 

Malta is naturally a barren rock ; but where some soil has been found, or has been artificially laid, the pro- 
ductive power is very great, and the produce of a very superior description. The island does not, however, 
produce nearly sufficient corn for the sustenance of its inhabitants, who are obliged to import from abroad 
the greater part of that which they consume. But this is partly owing to the extreme populousness of the 
island, which, in proportion to its extent, contains more inhabitants than any other country of Europe. 

The island was originally colonized by the Phoenicians, from whom it was taken, about 736 years B. C, 
by the Greek colonists in Sicily, to whom the island owed the name of Melita, perhaps on account of the 
excellent honey for which it has been at all times noted. An island of so much importance as a maritime and 
commercial station, was not overlooked by the Carthaginians, who, about 528 B. C, began to dispute its 
possession with the Greeks, and after for a time dividing it with them, made themselves entire masters of 
it. The inhabitants of Greek descent, however, remained, and the Punic, or Phoenician, and the Greek 
languages were equally spoken. Malta flourished greatly under the dominion of Carthage : but ultimately 
partook of the disasters which befell that power. In the first Punic war it was ravaged and seized by the 
Romans, who however lost it again, and only became masters of it under the treaty which placed in their 
hands (B. C. 242) all the islands between Italy and Africa. The Romans treated the inhabitants well. 
They made Melita a municipium, allowing the people to be governed by their own laws. The government 
was administered by a pro-prastor. who depended on the praetor of Sicily, and this office appears to have 
been held by Publius at the time of the shipwreck. When the Roman empire was divided, Malta fell to the 
lot of Constantine. About the middle of the fifth century it was seized by the Vandals, and ten years aftei 
by the Goths, who had obtained possession of Sicily. But about a century later (A. D. 553) the island was 
united to the lowei empire by Belisarius, when sent to wrest Africa from the Vandals. The inhabitants 
were not allowed to enjoy the same privileges they had possessed under the Roman emperor, nor was the 
Greek government popular; hence the inhabitants willingly received the Arabs, who about the end of the 
ninth century, took the island from the Greeks, and established in it a government dependant on the emir 
of Sicily The Arabs must have become largely mixed with the population to impress upon it, to the ex- 
tent they did. their own language and customs. The present inhabitants have an Arabian aspect, and their 
language is an Arabian dialect, easily understood by the native Arabians, and by the Moors of Africa. Malta 
was taken from the Arabs by the Normans, in the year 1090. Its subsequent changes of masters need not 
here be stated, till 1530, when the emperor Charles V., who had annexed it to his empire, transferred it to the 
knights of St. John of Jerusalem, whom the Turks had recently dispossessed of Rhodes. The glory which 
Malta acquired in 1563, by the defeat of thirty thousand invading Turks— the continued distinction which it 
enjoyed, as a sovereign state, under the knights— the attention which it engaged, at the commencement of 
(Ins centurvyfrom its surrender to Bonaparte on his way to Egypt— from its recovery by the English— and 
from its being the alleged ground of the memorable war which terminated at Waterloo : all these are cir. 
cumstances, in the history of this celebrated island, too notorious to require more than this brief indication. 

* Hercules was one of the gods whom the people of this island worshipped ; and to him they ascrihcJ 
the power of curing the bite of scpents. 



HISTORY OF THE BIBLE. 



591 







592 AN ILLUSTRATED 

lux, a ship of Alexandria bound for Italy. On their arrival ai Syracuse,* they cast 
anchor, and went on shore to refresh themselves. Here they stopped three days, 
when they again embarked and sailed for Rhegium,f and thence to Puteoli,^ where 
they landed. Finding in this place some Christians, at their earnest solicitation they 
continued with them a week, and then set forward on their journey to Rome. 

When the Christians of Rome|| heard that Paul was on his journey to that city, 
great numbers of them went to meet him, some as far as Apiiforum, and others as 
far as a place called the Three Taverns. As soon as Paul saw them he was greatly 
rejoiced, and thanked God and took courage. They all conducted him in a kind of 
triumph to the city, on their arrival at which Julius delivered the rest of his prison- 
ers over to the captain of the guard; but Paul was permitted to lake up his residence 
in a private house, with only one soldier to guard him. 

After Paul had been at Rome three days, he sent for the heads or rulers of the 
Jews in that city, who being assembled, he addressed himself to them in words to 
this effect: " Men and brethren, though I have done nothing contrary to the laws 
and customs of the Jews, yet was I by them apprehended and accused before the 
Roman governor, who, when he had examined me and found no capital accusation 
laid by my enemies, would have discharged me. But the Jews opposing it, I was 
forced to appeal to Cscsar to get out of their hands, not that I had any complaint to 
make to him against my countrymen. And this is the cause of my desiring to speak 
with you ; for I am imprisoned, as you see, for teaching the belief and expectation 
of a future resurrection, which is the result of all the promises of God to the Jews, 
and that on which every true Israelite depends." The answer the rulers made to 
this was to the following purport : "We have no letters from Judea that mention 

* This was a city of Sicily, seated on the east side of the island, with a fine prospect from every entrance, 
both by sea and land. Its port, which had the sea on both sides of it, was almost all of it environed with 
beautiful building's, and all that part of it which was without the city, was on both sides banked up, and 
sustained with very fair walls ol marble. The city itself, while in its splendor, was the largest and richest 
that the Greeks possessed in any part of the world ; for, according to Strabo, it was twenty-two miles in 
circumference ; and both Livy and Plutarch inform us, that the spoil of it was equal to that of Carthage. It 
was called quadruplex, as being divided into four parts, Acradino, Tyclie, Neapolis, and the island of Ortygia. 
The first of these contained in it the famous temple of Jupiter; the second, the temple of Fortune ; the 
third, a large amphitheatre, and a wonderful statue of Apollo, in the midst of a spacious square ; and the 
fourth, the two temples of Diana and Minerva, and the renowned fountain of Arethusa. About two hundred 
and ten years before the birth of Christ, this city was taken and sacked by Marcellus, the Roman general, 
and, in storming the place, Archimedes, the great mathematician, wiio is esteemed the first inventor of the 
sphere, and who, during the siege, had sorely galled the Romans with his military engines, was slain by a 
common soldier, while he was intent upon his studies. After it was thus destroyed by Marcellus, Augustus 
rebuilt that part of it which stood upon the island, and, in time, it so far recovered itself, as to have three 
walls, three.castles, and a marble gate, and to be able to send out twelve thousand horse, and four hundred 
ships. But it was totally destroyed by the Saracens, in 884, and scarcely any vestiges of it are now to be 
seen. 

t Rhegium, now called Reggio, was a port-town in Italy, opposite to Messina in the island of Sicily ; it is 
thought to have this name given it by the Greeks, who suppose that about this place Sicily was broken oil 
from i he continent of Italy by the sea. 

3 i-uteoli was a noted town for trade, which lay not far from Naples ; it was famous for its hot baths ; 
and from these baths, or pits of water, called in Latin putei, the town is said to have taken its name. 

II A city of Italy, the most celebrated upon earth, and for several centuries the mistress of the world: it 
had been a station of the Etrurians, but it was founded by Romulus, at the head of a banditti, in the reign oi 
King Hezekiah, about A. M. 3251, and B. C. 753, It gradually increased until it extended over seven hiils, 
and ultimately to cover thirteen ; and at the advent of Christ, its inhabitants were supposed to amount to 
about two millions. Christianity triumphed at Rome in the apostolic age, when a flourishing church was 
formed in that city, whose pastor was regarded with great respect by other churches, on account of the im 
portance of his station, the metropolis of tire world, and so near to the palace of the Cresars. And such was 
the enmity of the idolatrous priests against the gospel, that many of the early pastors of the Christian 
church at Rome suffered martyrdom for the faith of Christ. Constantine, the emperor, about A. D. 313, pro- 
fessed his belief in Christianity, and afterward showed his zeal by building many churches, granting large 
honors to their ministers, especially dignifying the senior pastor at Rome. Multitudes now embraced the 
religion of the emperor; and ungodly men, for the sake of emolument, aspired to be its ministers: cere- 
monies were multiplied, to be performed by prayerless ministers, who thus daily corrupted its doctrines 
Constantine removing the seat of his government to his new city Constantinople, a path was opened foi 
the ambition of the Roman bishop, who, by progressive steps, advanced to the predicted elevation, on which 
he claimed to be the head of a hierarchy, as pope, or father of the church on earth, and vicar of Christ— but 
in the expressive language of apostolic prophecy, the " man of sin,'' the " mystery of iniquity," and " a 
beast.'' (i Thess. ii. 3-8 ; Rev. xiii. 1-18.) Rome has greatly declined from its former glory, having now 
oniy about a hundred and fifty thousand inhabitants ; but it abounds with vast monuments of its former 
grandeur. St. Peter's cathedral, far larger than St. Paul's cathedral, London, is believed to be the most 
magnificent place of worship in the world ; and the Vatican, or winter-palace of the pope, is reckoned to 
contain twelve thousand five hundred chambers, halls, and closets. Roman catholics regard the pope, or 
bishop of Rome, as the visible head of the whole Christian church, and his decisions in religion as infallible • 
out every succeeding pope has been an enemy to the circulation of the Bible. Scarcely anything of pure 
scriptuiiil Chi istianity can be discovered among the mass of superstitions observed in public worship at 
Rome ; and, as the consequence, the morals of the people are the grossest opprobrium to the name of 
Christ. 



HISTORY OF THE BIBLE. 



593 




Colossae. The Houses of the modern Village of Khom 




Roman Officers 



^8 



594 AN ILLUSTRATED 

thee, neither have the converted Jews made any complaint against thee. But we 
desire to hear thy opinion more at large ; for as concerning this profession and doc- 
trine of Christianity, we know it is generally opposed by our brethren the Jews." 

Paul readily complied with this request, and a day being appointed, not only the 
rulers, but many others of the Jews assembled at his house, to whom he preached 
from morning till night, explaining the doctrine of the gospel, and proving, from the 
promises and predictions of the Old Testament, that Jesus was the true Messiah. 
But his discourse was attended with different success, some of his hearers being con- 
vinced of the truth of what he asserted, while others persisted in their infidelity. In 
consequence of this, warm disputes took place between them; upon which, as they 
were about to depart, Paul, addressing himself to those who opposed his doctrine, 
told them that their unbelief was a strict fulfilment of what had been predicted by 
the prophet Isaiah: " Well," said he, "spake the Holy Ghost by Isaiah the prophet 
unto our fathers, saying, Go unto this people, and say, Hearing ye shall hear, and 
shall not understand; and seeing ye shall see, and not perceive. For the heart of this 
people is waxed gross, and their ears are dull of hearing, and their eyes have they 
closed; lest they should see with their eyes, and hear with their ears, and understand 
with their hearts, and should be converted, and I should heal them. Be it known, 
therefore, unto you, that the salvation of God is sent unto the Gentiles, and that they 
will hear it." After Paul had said this, the whole company departed, disagreeing 
among themselves on the subject which had been propounded to them. 

Paul continued to reside in the house he had hired for the space of two years, 
during which he employed himself in expounding the doctrine of the gospel to all 
who came to him. He preached daily without the least molestation, and with such 
success that many people, of distinction, some of whom were of the emperor's court, 
were converted, and became his constant disciples. 

Among others of the apostle's converts at Rome was one Onesimus, who some 
time before had been servant to Philemon, a person of distinction at Colossae. # Onesi- 
mus, having committed some indiscretion, left his master, and rambled as far as 
Rome, where, hearing Paul preach, he conceived such an idea of the truth of his 
doctrine that he became a most serious convert. Paul, however, understanding that 
he was another man's servant, advised him to return to his master, which he readily 
agreeing to, Paul sent an epistle by him to Philemon, in which he " earnestly requests 
that he will pardon him, and, notwithstanding his former faults, treat him as a brother ; 
promising withal, that if he had wronged or owed him anything, he himself would 
not fail to repay it." This epistle may be considered as a masterpiece of eloquence 
in the persuasive way; for the apostle has therein had recourse to all the considera- 
tions which friendship, religion, piety, and tenderness, can inspire, to reconcile an 
incensed master to an indiscreet servant. 

The Christians of Philippi having heard of Paul's imprisonment at Rome, and not 
knowing to what distress he might be reduced, raised a contribution for him, and sent 
it by Epaphroditus their bishop. This gave great satisfaction to Paul, not so much on 
account of the money they had sent, but from its being a proof that they still retained 
Christian principles. To encourage them, therefore, to persevere in the faith of 
Christ, and to withstand all opposition that might be made against them by the ene- 
mies of the gospel, he returned them an epistle, " wherein he gives some account of 
the state of his affairs at Rome; gratefully acknowledges their kindness to him; and 
warns them against the dangerous opinions which the Judaising teachers might vent 
against them. He likewise advises them to live in continual obedience to Christ ; to 

* Colossaewas situated in the southern part of Phrygia. Though a town of considerable note, it was by 
no means the principal one of Phrygia; for when that great province was ultimately divided into Phrygia 
Pacatiana and Phrygia Salutaris, it ranked but as the sixth city of the former division. The town was 
seated on an eminence to the south of the Meander, at a place where the river Lycus began to run under 
ground, as it did for five furlongs, after which it again rose and flowed into the Meander. This valuable in- 
dication of the site of Colossas, furnished by Herodotus (lib. vii. cap. 30) establishes the truth of the received 
conclusion, that the ancient city is represented by the modern village of Khonas. This village is described 
by Mr. Arundell as being situated most picturesquely under the immense range of Mount Cadmus, which 
rises to a very lofty and perpendicular height behind the village, in some parts clothed with pines, in others 
bare of soil, with vast chasms and caverns. The immense perpendicular chasm, seen in the view, affords 
an outlet to a wide mountain-torrent, the bed of which is dry in summer. The approach to Khonas, as well 
as the village itself, is beautiful, abounding in tall trees, from which vines of most luxuriant growth are 
suspended. In the immediate neighborhood of the village are several vestiges of an ancient city, consisting 
of arches, vaults, squared stones, while the ground is strewed with broken pottery, which so generally ana 
so remarkably indicates the sites of ancient towns in the east. That these ruins are all that now remain o/ 
Colossi, there seems no just reason to doubt. 



HISTORY OF THE BIBLE. 595 

avoid disputations, delight in prayer, be courageous under affliction, united in love, 
and clothed in humility, in imitation of the blessed Jesus, who so far humbled him- 
self as to ' become obedient unto death, even the death of the cross.' " 

Paul had lived three years at Ephesus, preaching the gospel to the numerous in- 
habitants of that city, and was therefore well acquainted with the state and condition 
of the place ; so that taking the opportunity of Tychicus's going thither from Rome, 
he wrote his Epistle to the Ephesians, wherein " he endeavors to countermine the 
principles and practices both of the Jews and Gentiles; to confirm them in the be- 
lief and practices of the Christian doctrine ; and to instruct them fully in the great 
mysteries of the gospel ; their redemption and justification by the death of Christ ; 
their gratuitous election ; their union with the Jews in one body, of which Christ is 
the head, and the glorious exaltation of that head above all with creatures both 
spiritual and temporal ; together with many excellent precepts, both as to the general 
duties of religion and the duties of their particular relations." 

Paul himself had never been at Colossse ; but one Epaphras, who was at that time a 
prisoner with him at Rome, had preached the gospel there with good success ; and 
from him he learned that certain false teachers had endeavored to corrupt the minds 
of the Christians in that city. In opposition to this, and to secure the converts in 
their faith, he wrote his Epistle to the Colossians, wherein he beautifully sets forth 
the Messiah, and all the benefits that will be bestowed on such as believe in him, as 
being the image of his Father, the Redeemer of all mankind, the reconciler of all 
things to God, and the Head of the Church, which gives life and vigor to all its mem- 
bers. He commends the doctrine preached to them by Epaphras, and exhorts them 
not to be led away by the reasonings of human philosophy; and concludes with 
giving them a list of many chief and principal duties of a Christian life, especially 
such as respect the relations of husbands and wives, parents and children, masters and 
servants. 

During the time Paul was thus laudably employed at Rome, James the apostle, 
and bishop of Jerusalem, was dedicating his time, as much as in him lay, to the 
propagation of the gospel within his provinces. Considering within himself that it 
belonged to him to take care of all the converted among the twelve tribes of Israel, 
wherever dispersed, he wrote an epistle to them, the design of which was, " to con- 
fute and suppress a dangerous error then growing up in the church, viz., that a bare 
'naked faith' was sufficient to secure men's salvation, without any attention to good 
works; to comfort Christians under the persecutions which were going to be raised 
against them by worldly powers; and to awaken them out of their stupidity when 
judgments were ready to overtake them." To this purpose he inserts in his epistle 
many excellent exhortations, such as, to bear afflictions, to hear the word of God, to 
mortify their passions, to bridle their tongues, to avoid cursing and swearing, and to 
adorn their Christian profession with a good conversation, with meekness, peaceable- 
ness, and charity." 

It was not long after James had written this epistle, before a period was put to 
all his labors. The governing part of the Jews, being highly enraged at the disap- 
pointment they had met with in Paul's appealing to Caesar, were now resolved to re- 
venge it upon James; accordingly, taking the opportunity uf the death of Festus 
(before the arrival of Albinus his successor) Ananias the high-priest summoned James, 
and some others, before the sanhedrim, who required them to renounce their Chris- 
tian faith. Their desire more especially was, that James should make his renuncia- 
tion in the most public manner, and therefore they carried him up to the battlements 
of the temple, and threatened to throw him down thence in case he refused comply- 
ing with their request. But James, instead of gratifying their desires, began himself 
to confess, and to exhort others to confess, the faith of Christ, in the presence of those 
who came to hear his recantation; upon which the members of the sanhedrim were 
so incensed that they ordered him to be thrown down headlong from the place where 
he stood. By this fall he was greatly bruised, but not quite killed; and therefore 
having recovered himself so far as to be able to rise on his knees, he prayed fervently 
to Heaven for his persecutors, in the manner of the protomartyr Stephen. But malice 
is too diabolical to be pacified with kindness, or satisfied with cruelty. Accordingly, 
bis enemies, vexed that they had not fully accomplished their work, poured a shower 
of stones upon him while he was imploring their forgiveness at the throne of grace, 



596 AN ILLUSTRATED 

and one of them, more cruel and inveterate than the rest, put an end to his misery, 
by dashing out his hrains with a fuller's club.* 

Thus did this great and good man finish his course in the 96th year of his age, 
and about twenty-four years after our blessed Saviour's ascension into heaven. His 
remains were deposited in a tomb which he had caused to be made on the Mount of 
Olives; and his brother Simon was, by the general voice of th Christians, appointed 
his successor in the bishopric of Jerusalem. 

The apostle James was a man of exemplary piety and devotion. Prayer was his 
daily business and delight : so constant was he at his devotions that his knees became 
hard and callous; and so prevalent in his petitions to Heaven, that, in a time of great 
drought, he prayed for rain and obtained it. Nor was his charity to his fellow-crea- 
tures less than his piety toward God; he did good to all, watched over the souls of 
men, and made their eternal welfare his constant study. He was of a remarkably 
meek and humble temper, honoring what was excellent in others, but concealing 
what was valuable in himself. The dignity of the place he so worthily filled, could 
not induce him to entertain lofty thoughts of himself above his brethren : on the con- 
trary, he strove to conceal whatever might place him in a higher rank than the other 
disciples of the Lord of Glory. He was the delight of all good men, and so much in 
the favor and estimation of the people, that they used to flock after him, and strive 
who should touch even but the hem of his garment. In short, he was a man of so 
amiable a temper, as to be the wonder of the age in which he lived ; and from the 
reputation of his holy and religious life, was styled James the Just. 



CHAPTER XI. 

After Paul had continued at Rome upward of two years in a state of confinement, 
he obtained his liberty, but by what means we have not any account in history.! It 
may be presumed, that the Jews not having sufficient proof of the accusation they 
had laid against him, or being informed that what they alleged was no violation of 
any Roman law, they durst not implead him before the emperor; and therefore, of 
course, he was permitted to go at large. 

Paul, having obtained his liberty, left Rome, and travelled into various parts ol 
Italy, preaching the gospel with different success. In some places he made many 
converts, but in others he met with great opposition. Before he left Italy, he wrote 

* The perpetrators of this barbarous act were considered in the most detestable light by the sober and 
iust persons among the Jews themselves. Even their own historian Josephus could not but condemn it, 
and, as himself testifies, all the honest and conscientious people, of the city remonstrated against it, both to 
their king Agrippa, and to the Roman governor Albinus ; insomuch that the high-priest by whose authority 
it was committed was, in a few months after, degraded, and another placed in his stead. 

T In consequence of Paul's appeal unto Csesar, he was conveyed to Rome, there to await his trial. On his 
arrival, A. D. 61, he was delivered to the praetorian prefect, whose official business was to keep in custody 
all accused persons who were to be tried before the emperor. By special indulgence he was permitted to 
remain in "his own hired house," instead of being confined within the walls of the praetorian barracks. 
Still he was a prisoner under military custody — chained by the arm, both night and day, to one of the im- 
perial body-guard — and subjected to the caprice of Roman soldiery. He was, however, permitted to receive 
all who came to him, and, without hindrance, to preach boldly the gospel of Christ* 

For reasons unknown to us his trial was delayed at least two years. During this time he enjoyed free 
intercourse with his friends, and was allowed to occupy a house large enough to accommodate the congrega- 
tion which came together to hear his teaching. Nor were his labors fruitless; for many were converted to 
the faith through his earnest ministrations. At the same time he wrote several of his epistles. At length 
his appeal came on for hearing before the emperor, Nero, and the trial resulted in his acquittal. He was 
pronounced guiltless of the charges brought against him, and set at liberty. 

Being again at liberty to prosecute his missionary labors, he immediately left Rome, first visiting the 
churches in Asia Minor, and then extended his labors to other fields. It was not long before the first impe- 
rial persecution of Christianity broke out with cruel violence, in consequence of the great fire which burnt 
down almost half of the city. Nero, who was accused of causing this fire, in order to avert the rage of the 
populace from himself, charged the crime on the hated Christians, who had become numerous. 

But a few years passed before Paul was again arrested at Nicopolis, as a leader of the despised sect. It 
is not known what charges were made against him. He was hurried to Rome in the winter season, and suf- 
fered an imprisonment far more severe than was his first, four or five years before. He was now not only 
chained, but treated as a felon. According to the legends of the mediaeval Church, Paul was imprisoned in 
the Mamertine prison, one of the most revolting prisons of Rome. It seems more probable, as we learn 
from 2 Tim. i. lu, that he was again under military custody, though of a severer nature than that of his 
former imprisonment. 

It was not long probably before his trial came on. He made his defence unassisted by friends. He says: 
" When I was first heard in my defence, no man stood by me, but all forsook me." He anticipated that the 
issue of his trial would be his condemnation to death. Being a Roman citizen, he was exempted from the 
ignominious death indicted on his martyred brethren, being executed by decapitation by the sword on the 
road to Ostia, the port of Rome, in May or June, A. D. G8.— Ed. 



HISTORY OF THE BIBLE. 



597 




598 AN ILLUSTRATED 

his famous and most elaborate epistle to the Hebrews, that is, to the converted Jews 
who dwelt in Jerusalem and its neighborhood. His main design in this epistle is, " to 
magnify Christ and the religion of the gospel above Moses and the Jewish economy, 
that, by this means, he may the better establish the converted Jews in the belief and 
profession of Christianity. To this purpose he represents our Saviour, in his divine na- 
ture, far superior to all angels, and all created beings ; and in his mediatorial capacity, 
a greater lawgiver than Moses, a greater priest than Aaron, and a greater king and 
priest than Melchizedec. He informs them, that the ceremonies, the sacrifices, and 
the observances of the law, could have no virtue in themselves, but only as they 
were types of Jesus Christ; and- being now accomplished in his person, and by his 
ministry, were finally and totally abolished. He insists upon the necessity of faith, 
and, by the examples of the patriarchs and prophets, proves that justification is to be 
had no other way, than by the merits of a dying Saviour. And lastly, he lays before 
them many excellent precepts for the regulation of their lives ; exhortations to trust 
and confidence in Christ, in all their sufferings; and strict cautions against apostacy 
from his religion, even in the hottest persecutions." 

A short time after Paul had written this epistle to the Hebrews, he left Italy, and, 
accompanied by Timothy, prosecuted his long-intended journey into Spain; and, ac- 
cording to the testimony of several Avriters, crossed the sea, and preached the gospel 
in Britain.*' What success he had in these western parts is not known ; however 
after going from one place to another for the space of eight or nine months, he re- 
turned again eastward, visited Sicily, Greece, and Crete (at the latter of which places 
he constituted Titus bishop of the island), and then went into Judea, where we shall 
for the present leave him, in order to take some notice of Peter, his fellow-laborer in 
the cause of Christ. 

In what manner Peter employed his time after his escape out of prison, we have 
not any certain account. It is, however, generally agreed, that about the second 
year of the emperor Claudius, he went to Rome, and there continued for some time, 
till at length that emperor, taking advantage of some seditions and tumults raised by 
the Jews, published an edict for banishing all the Jews from that city ; in consequence 
of which Peter returned to Jerusalem. After staying some time in the capital of 
Judea, he visited the several churches which he had planted in the east, and carried 
the glad tidings of the gospel into Africa, Sicily, Italy, and even as far as Britain, 
in all which places he brought over great numbers to the Christian faith. 

Having thus propagated the gospel in the western, as well as the eastern parts of 
the world, Peter, toward the latter end of the reign of Nero, returned to Rome, the 
Jews, after the death of Claudius, being permitted to reside in that city with the 
same freedom as before that emperor issued his edict for their banishment. On Pe- 
ter's arrival at Rome, he met with his fellow-laborer Paul, who had just returned 
thither from Judea. The two apostles found the minds of the people strangely be- 
witched, and hardened against the doctrines of the gospel, by the subtleties and 
magical arts of Simon Magus, whom Peter had severely chastised for his wickedness 
at Samaria. This monster of impiety not only opposed the preaching of the apostles, 
but likewise did all in his power to render them and their doctrine odious to the em- 
peror. Peter, foreseeing that the calumnies of Simon and his adherents would be 
injurious to the cause of his great Master, thought himself obliged to oppose him 
with all his might ; and having discovered the vanity of his impostures in several re- 
markable instances, he at length worked him up to such a pitch of madness and des- 
peration, that to give the people an evident demonstration of his having those super- 
natural powers he had pretended, he promised that, on such a day, he would ascend 
visibly up into heaven. Accordingly, at the time appointed, when prodigious num- 
bers of people were assembled to behold so extraordinary a sight, he went up to the 
summit of a mount, whence he raised himself, and, by the assistance of some magic 
arts, seemed as if he was flying toward the regions of heaven. Peter and Paul, be- 
holding the delusion, had recourse to prayers, and obtained their petitions of the Al- 
mighty, namely, that the imposter should be soon discovered, for the honor of the 

* Clements, in his famous epistle to the Corinthians, expressly tells us, that heing a preacher l>o!h to the 
east and west, he taught rightemisnes- to the whole world, and went to the utmost bounds of the west: 
and Theodoret and others inform us, that he preached not only in Spain, but went to oiher nations, and 
wrought the gospel into the isles of the sea, by which h^ undoubtedly means Britain, and therefore he else- 
where reckons the Gauls and Britons among the people whom the apostles, and particularly Paul, persuaded 
« embrace the ductrine of Christ. 



HISTORY OF THE BIBLE. 599 

blessed Jesus. Accordingly, he fell headlong to the ground, and was so bruised by 
the fall, that in a short time he expired. 

The emperor Nero was a professed patron of magicians, and therefore, when he 
heard of this event, he was greatly irritated. He had a particular dislike to the doc- 
trine of Christianity, as being totally repugnant to the lusts and passions which he 
indulged ; and was highly offended at Peter for having made so many converts, 
among whom were several persons of distinction. In consequence of this, he ordered 
him and Paul to be apprehended and cast into prison, soon after which an event* oc- 
curred, whence he took the opportunity of showing his resentment to the Jews, and 
that in the most severe manner. He issued out an edict, ordering Christian Jews 
to be persecuted in every part of his empire ; in consequence of which, all orders and 
degrees of that people were treated with the greatest contempt and cruelty that could 
be invented. 

But before the burning of the city, and the persecution commenced against the 
Christians, in consequence of Nero's edict, both Peter and Paul made their escape 
from confinement. Peter continued at Rome, but Paul left it, and went into Judea, 
where he stayed some lime, after which he went into Asia, and met Timothy at 
Ephesus. Hence he paid a visit to the Colossians, whom he had never before seen, 
and after staying with them some time, returned to Ephesus, and excommunicated 
Hymeneus and Alexander, for denying the resurrection of the dead, and other articles 
of the Christian faith. From Ephesus he went into Macedonia, but previous to his 
departure, enjoined Timothy, whom he had constituted bishop of Ephesus (see 1 Tim. 
i. 3), constantly to reside in that city, and to take the charge of all the pro-consular 
Asia. 

After Paul had visited several places in Macedonia, he went to Philippi (see Philip. 
i. 25, 26), where he stayed some time, during which he daily preached to the people, 
made many new converts, and farther established those who had before embraced 
the faith in the principles of Christianity. Before he left Macedonia, he wrote his 
first epistle to Timothy, in which " he lays down the duties and qualifications of a 
bishop, as well in respect of his ministry, as of his private conversation, and instructs 
him in the office of a true Christian pastor." 

Leaving Macedonia, Paul directed his course to Nicopolis, a populous city situated 
on a peninsula to the west of the bay of Actium in Epirus, During his stay 
here he wrote his epistle to Titus at Crete; wherein "he describes to him (as he 
had done to Timothy) the qualifications which a bishop ought to have, and more es- 
pecially a bishop of Crete, where some sharpness and severity were necessary amidst 
a people of their perverse and obstinate tempers. He admonishes him not to suffer 
the flock, committed to his charge, to be led away by the delusions of Judaism ; and 
lastly, lays down precepts for people in all conditions of life, even not forgetting 
servants, because our blessed Saviour has poured out his grace upon all men." 

In the beginning of the spring Paul left Nicopolis, and went to Corinth. After 
staying a short time here, he crossed the sea into Asia, and went to Ephesus, and 
thence proceeded to Miletum. From Miletum he travelled northward to Troas, and 
lodged with Carpus, one of his disciples, where he left his cloak (see 2 Tim. iv. 13), 
some books, and other articles. From Troas he went to Antioch, Iconium, and Lys- 

* The emperor Nero, in the former part of his reign, governed with tolerable credit to himself; but in the 
latter part he gave way to the greatest extravagance of temper, and to the most atrocious barbarities. The 
event above alluded to is this. Among other diabolical whims he took it into his head to order that the city 
of Rome should be set on fire, which was done by his officers, guards, and servants, accordingly. While 
the imperial city was in flames, he went up to the tower of Macenas, played upon his harp, sung the song 
of the burning of Troy, and openly declared that he wished the ruin of all things before his death. Among 
the noble buildings burnt was the Circus, or place appropriated to horse-races : it was half a mile in length, 
of an oval form, with rows of seats rising above each other, and capable of receiving, with ease, upward oi 
a hundred thousand spectators. Beside this noble pile, many other palaces and houses were consumed ; 
Bcveral thousands perished in the flames, were smothered with the smoke, or buried beneath the ruins. 

This dreadful conflagration continued nine days ; when Nero, finding that his conduct was greatly blamed, 
and a severe odium cast upon him, determined to lay the whole upon the Christians, at once to excuse 
himself, and have an opportunity of glutting his sight with new cruelties. This was the occasion of the 
first persecution ; and the barbarities exercised upon the Christians were such as even excited the com- 
miseration of the Romans themselves. Nero even refined upon cruelty, and contrived all manner of pun- 
ishments for the Christians that the most infernal imagination couJd design. In particular, he had some 
sewed up in the skins of wild beasts, and then worried by dogs till they expired ; and others dressed in shirts 
made stiff with wax, fixed to axle-trees, and set on fire in his gardens in order to illuminate them. This 
persecution was general throughout the whole of the Roman empire ; but it rather increased than diminish- 
ed the spirit of Christianity. 



000 AN ILLUSTRATED 

tra, where he suffered those persecutions and afflictions, of which he makes mention 
to Timothy, and thanks God for his deliverance from them (2 Tim. iii. 4). 

After visiting these and many other places, Paul went again to Rome, knowing 
that the persecution which had taken place in that city, in consequence of the edict 
issued by Nero, was somewhat abated. Meeting with Peter, they conjunctively used 
their utmost endeavors to instruct the Jews in their synagogues, and to convert the 
G-entiles in all public places and assemblies. This, however, soon raised the malice 
and indignation of the magistrates, who were still inflamed against the Jews. Nero 
was at that time in Greece, and had left Helius to supply his place during his ab- 
sence, investing him with exorbitant powers, which he exercised with the most un- 
bounded rigor. It was a crime sufficient for these two apostles (in the eyes of Helius) 
tbat they were Christians. The particular prejudice he took against Peter was, his 
having "defeated Simon Magus ; and that against Paul, his having converted one 
of the emperor's concubines. He therefore ordered them both to be apprehended and 
committed to prison, where they spent their time in the most solemn acts of devo- 
tion, and, as opportunity offered, preached the gospel to their guards and fellow- 
prisoners, among whom it is said they converted Processus and Martinian, two prin- 
cipal officers of the army. 

While they were in prison, Peter wrote his second general epistle to the converted 
Jews, who were dispersed in the several provinces of Asia. In this epistle " he en- 
deavors, by earnest exhortations, to prevail with them to persevere in the doctrine 
which they had received, and to testify the soundness and sincerity of their faith 
by a Christian life. He forewarns them of the false teachers that would shortly 
spring up among them, foretells their sad and miserable destruction, and describes 
them by their odious characters, that they may avoid them. He vindicates the doc- 
trine of Christ's coming to judgment, which the heretics of those times denied, thai 
thereby they might encourage men the more securely to pursue their lewd courses. 
And lastly, he describes the great and terrible day of the Lord, when the elements 
shall melt, and the whole frame of nature be dissolved, thereby to excite them to be- 
come circumspect and diligent, in order to be found of him in peace, without spot, 
and blameless." 

Much about the same time that Peter wrote this epistle to the converted Jews in 
Asia, Paul wrote his second epistle to Timothy, wherein " he informs him of the 
near approach of his death, and desires him to come to him before winter, because 
most of his companions, upon one affair or other, were departed from him. He 
exhorts him to discharge all the duties of a bishop and pastor, suitable to those ex- 
cellent gifts he had received, and with a generous contempt of the world, and worldly 
things. He admonishes him not to forget the doctrine which he had taught him, not 
to be surprised or disturbed at the apostacy of some from the faith, but to preach the 
more zealously against such opposers as placed their confidence in those teachers 
who left the truth to turn unto fables. And lastly, he informs him, how, at his first 
appearing before Helius, all his companions, for fear of being involved in his punish- 
ment, forsook him, but that the Lord stood by him and strengthened him, to make 
his preaching more conspicuous and effectual to the Gentiles." 

When the two apostles had been in confinement several months, the cruel 
Nero returned from Greece, and entered his palace at Rome in great triumph.* 
Soon after his return it was ultimately resolved, that the two apostles should be 
put to death. Peter, as a Jew and foreigner, was sentenced to be crucified ; and 
Paul, as a Roman citizen, to be beheaded. On the 29th of June (as it is generally 
supposed) these sentences were put in execution. Peter, after being first scourged, 
according to the Roman custom, was taken from the prison, and led to the top of the 
Vatican mount, near the Tiber, where he was sentenced to surrender up his life on 
the cross. On his arrival at the place of execution, he begged the favor of the officers 
that he might not be crucified in the common manner, but with his head downward, 

* Subsequently to the burning of Rome, Nero built himself a glorious palace on M junt Palatine, which 
was named the Golden Palace. When the emperor saw it finished, he said, " Now I am going to be lodged 
like a man !" This splendid fabric was burnt and rebuilt in the reign of Commodus ; and of the palace so 
rebuilt, in its present ruined condition, fringing the mount with its broken arches, a representation is given 
tjj our present engraving, on page 577. It still bears the name of Nero's Palace ; and although of some- 
what later origin than the time oi St. Paul, it will be considered interesting from its approximation to his 
t'me. and from its furnishing the only idea attainable from actual remains of the palaces in which the Roman 
empeiors abode. 



HISTORY OF THE BIBLE. 



601 



*sa ^i&u^ 




602 AN ILLUSTRATED 

thinking himself unworthy to suffer in the same posture in which his Lord and Mastof 
had suffered before him. This request was accordingly complied with ; and in this 
manner did the great apostle Peter resign his soul in'.o the hands of Him who came 
down from heaven to ransom mankind from destruction, and open for them the gates 
of the heavenly Canaan. 

While Peter was suffering on the top of the Vatican mount, his fellow-apostle Paul 
was conducted to a place on the road to Ostia, about three miles from Rome, in order 
to undergo the punishment denounced against him by the cruel Nero. In his way 
he converted three of the soldiers who were sent to guard him to his execution, and 
who, within a few days after, died martyrs themselves. As soon as Paul arrived at the 
place of execution, he knelt down, and after praying for some time with the greatest 
fervency, cheerfully gave up his neck to the fatal stroke; quitting this vale of misery 
in hopes of passing to the blissful regions of immortality, to the kingdom of his be- 
loved Master, the great Redeemer of the human race. 

Thus died these two most eminent apostles of Jesus Christ, after they had, with 
indefatigable labor, reaped a glorious harvest of infinite numbers of souls, and tri- 
umphantly propagated salvation through the then most considerable parts of the 
world. 

The body of Peter, being taken from the cross, was embalmed after the Jewish 
manner by Marcellinus the presbyter, and buried in the Vatican near the Triumphal 
way. Over his grave a small church was afterward erected, which bein<* in the 
course of time destroyed, his body was removed to the cemetery in the Appian way, 
two miles distant from Rome. Here it continued till the time of Pope Cornelius, 
when it was reconveyed to the Vatican, where it abode in some obscurity till Con- 
stantine the Great, from the profound reverence he had for the Christian religion, 
having rebuilt and enlarged the Vatican to the honor of St. Peter, enriched it with 
gifts and ornaments, which in every age increased in splendor and beauty, till it be- 
came one of the wonders of the world, and in that light was considered for many 
years after. 

The remains of Paul were deposited in the Via Ostiensis, about two miles from 
Rome. Constantine the Great, at the instance of Pope Sylvester, built a stately 
church over his grave, which he adorned with a hundred marble columns, and beau- 
tified with the most exquisite workmanship. 

In addition to what has been narrated respecting these two great apostles, some 
particulars may be mentioned illustrative of their respective characters. So far as 
their personal appearance is concerned, we are left in ignorance. The creative genius 
of the artist has attempted an ideal of their forms and features, but without the aid 
of historic data. We have, however, data for sketching moral portraits of these 
remarkable men. 

First of St. Peter. — With respect to his disposition, if we consider him as a man, 
there seems to have been a natural eagerness predominant in his temper, which ani- 
mated his soul to the most bold and sometimes rash undertakings. It was this, in a great 
measure, that prompted him to be so very forward to speak, and to return answers 
sometimes before he had well considered them. It was this that made him expose 
his person to the most imminent dangers, promise those great things in behalf of his 
master, resolutely draw his sword in his quarrel against a whole band of soldiers, 
and wound a servant of the high-priest ; nay, he had in all probability attempted 
greater things, had not his Lord restrained his impetuosity, and given a reasonable 
check to his fury. 

If we consider him as a disciple of the blessed Jesus, we shall find him exemplary 
in the great duties of religion. His humility and lowliness of mind were remarkable. 
With what a passionate earnestness on the conviction of a miracle, did he beg of our 
blessed Saviour to depart from him, thinking it unworthy the Son of God to come 
near so vile a sinner ! 

When the great Redeemer of mankind, by that amazing condescension, stooped so 
low as to wash the feet of his disciples, Peter could not be persuaded to admit his 
performing it, thinking it highly improper that so great a person should submit to 
such a servile office toward a person so mean as himself; nor could he be induced to 
admit of it till his great Master threatened to deprive him of his favor. 

When Cornelius the Roman centurion would have treated him with more than 
ordinary marks of esteem and veneration, he was so far from complying with it, that 
he declared he was nothing more than a mortal like himself. 



HISTORY OF THE BIBLE. 60.3 

His love and zeal for his master were remarkable ; he thought he could never ex- 
press either at too high a rate; venturing on the greatest perils, and exposing his life 
to the most imminent dangers. His forwardness to own his great Master for the 
Messiah and Son of the Most High, was remarkably great; and it was this that drew 
from his Lord that honorable encomium, "Blessed art thou, Simon Bar-jona.' 

But his distinguished courage and constancy in confessing Christ, even before his 
most inveterate enemies, was still greater after he had recovered himself from his 
fall. How plainly does he tell the Jews that they were the murderers and crucifiers 
of the Lord of Glory ? Nay, with what an undaunted courage, with what a heroic 
greatness of soul, did he tell the very sanhedrim, who had sentenced and condemned 
him, that they were guilty of his death, and that they had no other way of escaping 
the vengeance of the Almighty, but by the merits of that very Jesus whom they had 
crucified and put to death. 

Lastly, if we consider him as an apostle, as a pastor, or shepherd of the souls of 
men, we shall find him faithful and diligent in his office, zealously endeavoring to in- 
struct the ignorant, reduce the erroneous, strengthen the weak, confirm the strong, 
reclaim the vicious, and turn the children of men into the paths of righteousness. He 
never omitted any opportunity of preaching to the people, and spreading the glad 
tidings of the gospel among the human race; and so powerful were his discourses, 
that he brought over many thousands of converts. How many painful journeys 
and dangerous voyages did he undertake ! With what unconquerable patience did 
he endure the greatest trials, surmount every difficulty, and remove every disposition, 
that he might circulate and establish the gospel of his beloved Master ! never refu- 
sing even to lay down his life to promote it. Nor was he assiduous only to perform 
these duties himself; but was also careful to animate others to do the like, earnestly 
pressing and persuading the pastors and governors of the church " to feed the flock ol 
God," to labor freely for the good of the souls of men, and not to undertake those offices 
to acquire advantages to themselves; beseeching them to treat the flock committed to 
their care with lenity and gentleness, and to be themselves shining examples of piety 
and religion, the surest method of rendering their ministry successful. And because 
it was impossible for him to be .always present, to teach and warn the children of men, 
he endeavored, by letters, to imprint in their minds the practice of what they had been 
taught — a method he tells us he was resolved to pursue as long as he continued an 
inhabitant of this world ; " thinking it meet, while he was in this tabernacle, to stir 
up, by putting them in mind of these things, that so they might be able, after his 
decease, to have them always in remembrance." 

Thus lived, thus died Simon Peter, called to be an apostle of Jesus Christ, and at 
length to offer up his life in ratification of the doctrine he delivered and the faith he 
maintained and propagated. 

In respect to the personal appearance of St. Paul, a hint is furnished in 2 Cor. x. 
10, from which it may be inferred that in form he might have been diminutive and 
ungraceful, of which notice has been taken in ancient records. .ILs constitu- 
tion was weak, and he was often subject to infirmities; but his mind was strong 
and he possessed a solid judgment, quicK discernment, and prompt memory, all which 
were improved by the advantages of a liberal education. His humility and self- 
abasement were wonderful; his sobriety and temperance singularly strict ; and his 
contempt for the world great and generous. His kindness and charity were remark- 
able: he had a quick sense of the wants of others, and a most compassionate ten- 
derness for all who were in distress. To what place soever he went, it was always 
one of his first cares to make provision for the poor, and to stir up the bounty of the 
rich and wealthy in their behalf. But his charity to the souls of men was inflnitelj 
greater, fearing no dangers, refusing no labors, going through good and evil report, 
that he might gain men over to the knowledge of the truth, take them out of the 
crooked paths, and place them in the straight way that leadeth to life eternal. 

Nor was his charity to men greater than his zeal to God, laboring, with all his 
might, to promote the honor of his Master. When he was at Athens, and saw the 
people of that city involved in the grossest superstition and idolatry, and giving thai 
honor which was due to God alone, to statues and images, his zeal was fired, and 
he could not help letting them know the resentment of his mind, and how greatly 
they dishonored God, the great Maker and Preserver of the world. 

Through the course of an extensive ministry, he never suffered himself to be inter- 



601 AN ILLUSTRATED 

rupted in his endeavors for propagating the gospel by the dangers and difficulties he 
met with, or the troubles and oppositions that were raised against him. This will 
evidently appear if we take a survey of the trials and sufferings he underwent ; some 
part whereof are thus briefly summed up by himself: " In labors abundant, in stripes 
above measure, in death oft; thrice beaten with rods, once stoned, thrice suffered 
shipwreck, a night and a day in the deep. In journeying often, in perils of water, in 
perils by his countrymen, in perils by the heathens, in perils in the city, in perils in 
the wilderness, in perils in the sea, in perils among false brethren ; in weariness and 
painfulness, in watchings often, in hunger and thirst; in fastings often; in cold and 
nakedness, and besides those things that were without, which daily came upon him, 
the care of all the churches." (2 Cor. xi. 23, &c.) An account, though very great, yet 
far short of what he endured. He did not want for solicitations both from Jews and 
Gentiles ; and might, doubtless, in some measure, have made his own terms, would 
lie have been false to his trust, and quitted that way which was then everywhere 
spoken against. But alas ! those things weighed little with our apostle, who " counted 
not his life dear unto him, so that he might finish his course with joy, and the min- 
istry which he had received of the Lord Jesus." And therefore, when he found him- 
self under the sentence of death, he could triumphantly say, "I have fought a good 
fight, I have finished my course, I have kept the faith." 



CHAPTER XII. 

In the preceding chapters we have given a minute detail of the transactions of 
those two great apostles, Peter and Paul, as related by the evangelist St. Luke, 
together with an account of the persecutions and sufferings of St. Stephen, and St. 
James the Less, bishop of Jerusalem. We shall therefore in this chapter proceed to 
relate the particulars concerning their fellow-laborers in the cause of Christ; in doing 
which we shall begin with the Apostle* 

ST. ANDREW. 

After the ascension of our blessed Lord into heaven, and the descent of the Holy 
Ghost on the apostles, to qualify them for the great business they were about to un- 
dertake, St. Andrew was appointed to preach the gospel in Scythia and the neighbor- 
ing countries. Accordingly, he departed from Jerusalem, and first travelled through 
Cappadocia, Galatia, and Bithynia, instructing the inhabitants in the faith of Christ, 
and continued his journey along the Euxine sea, into the deserts of Scythia. On his arri- 
val at a place called Amynsus, he was received with great civility by a distinguished 
Jew of that town ; upon which he went into the synagogue, preached to them con- 
cerning Jesus, and, from the prophecies of the Old Testament, proved him to be the 
Messiah and Saviour of the world. During his stay here he converted many to the 
true faith, having done which, previous to his departure, he ordained them priests, 
and settled the times of their public meetings for the performance of divine worship. 

Leaving Amynsus, he proceeded to Trapezium, a maritime city on the Euxine sea, 
whence, after visiting many other places, he went to Nice, where he stayed two 

* With the exception of Peter and Paul, the notices of the lives and labors of the apostles, as contained in 
the sacred narrative, are very meagre. They were alike commissioned to go into all the world and preach 
the gospel to every creature ; and they were all endued with power from on high, when they received the 
baptism of the Holy Ghost on the day of Pentecost. The centre of their first field of missionary labor was 
Jerusalem, when Peter was the prominent character in the apostolic circle. Thence their mission extended 
to Samaria, aud the centre of their second field of activity was Antioch, in which Paul Was the principal 
actor to the time of his martyrdom at Rome. From this time the third period of apostolic missionary agency 
begins. From this period, during which the apostles and fellow -laborers were actively employed in various 
and distant fields in the Gentile world, very little is found recorded in the sacred narrative concerning their 
lives and labors, and other historic sources are incomplete, and not in all respects reliable. 

The historic sketches given in the following chapter are derived, with the exception of a very few Scrip- 
ture notices, from the early ecclesiastical writers, as Nicephorus, Tertullian, Eusebius, and others. Though 
the verity of some of their statements lacks authentic confirmation, yet the current traditions, generally 
received at the time, doubtless had a basis of historic facts, and may, therefore, be accepted in the main as 
ci-edible. It is not incredible that miraculous incidents are contained among these traditionary records, for :he 
age of miracles continued during the life-time of the apostles. Supernatural protection and power were prom- 
ised them by the Saviour, as may be seen, Luke, x. 19, Mark, xvi. 17, 18. It is evident that they regarded 
the whole world as embraced in their great commission; and by a mutual arrangement designating their 
respective portions of the field, they went forth to their missionary labors. Such was their zeal and success, 
that at the close of the first century Christianity had been preached and embraced in most or all the prov- 
inces of the lloman empire. — Ed. 



HISTORY OF THE BIBLE. G05 

years, preaching and working miracles with great success. From Nice he proceeded 
to Nicomedia, and thence to Chalcedon, where he took shipping, and sailing through 
the Propoaris, passed the Euxine sea to Heraclea, and afterward to Amastris ; in all 
which places he met with very great difficulties, but overcame them by an invincible 
patience and resolution. 

From Amastris, Andrew went to Sinope, a city situated on the Euxine sea, and 
famous both for the birth and burial of King Mithridates. The inhabitants of this 
city were chiefly Jews, who, partly from a zeal for their religion, and partly from 
their barbarous manners, were exasperated against Andrew, and entered into a con- 
federacy to burn the house in which he lodged. But being disappointed in their de- 
sign, they treated him with the most savage cruelty, throwing him on the ground, 
stamping upon him with their feet, pulling and dragging him from place to place : 
some beating him with clubs, and others pelting him with stones, till at length, ap- 
prehending they had entirely deprived him of life, they cast him out into the fields. 
But he miraculously recovered, and returned publicly into the city ; by which, and 
other miracles he wrought among them, he converted many from the errors of their 
ways, and induced them to become disciples of the blessed Jesus. 

Departing from Sinope, he returned to Jerusalem, and after staying a short time in 
his own country, went again into the province allotted for the service of his ministry, 
which greatly flourished through the power of the Divine grace that attended it. 
He travelled over Thrace, Macedonia, Thessaly, Achaia, and Epirus,* preaching the 
gospel, propagating Christianity, and confirming the doctrine he taught with signs 
and miracles. At length he arrived at Patrea,f a city of Achaia, where he gave hia 
last and greatest testimony to the gospel of his Divine Master, by cheerfully sealing 
it with his blood. 

It happened that iEgenas, the pro-consul of Achaia, came at this time to Patrea, 
where, knowing that many of the people had abandoned the heathen religion and 
embraced the gospel of Christ, he had recourse to every method, both of favor and 
cruelty, to reduce the people to their old idolatry. The apostle, whom no difficulties 
or dangers could deter from performing the duties of his ministry, addressed himself 
to the pro-consul, calmly putting him in mind that, being only a judge of men, he 
ought to revere Him who was the supreme and impartial Judge of all, pay him the 
divine honors due to his exalted majesty, and abandon the impieties of his idolatrous 
worship; observing to him, that if he would renounce his idolatries, and heartily 
embrace the Christian faith, he might, with him and the members who had believed 
in the Son of God, receive eternal happiness in the Messiah's kingdom. 

The pro-consul told St. Andrew he would never embrace the religion he had men- 
tioned, and that if he did not sacrifice to the gods (in order that all those whom he 
had seduced might, by his example, be brought back to the ancient religion they had 
forsaken) he would cause him to be immediately put to death. The apostle replied, 
that he saw it was in vain to endeavor to persuade a person incapable of sober coun- 
sels, and hardened in his own blindness and folly, to forsake his evil ways; and that, 
with respect to himself, he might act as he pleased, and if he had any torment 
greater than another, he might inflict it upon him; as the stricter constancy he 
showed in his sufferings for Christ, the more acceptable he should be to his Lord and 
Master after his departure from this wicked world. 

This so irritated JEgenas, that he immediately condemned him to death. Accord- 
ingly, after being scourged in the most unmerciful manner by seven lictors, he was 
led away to be crucified. As soon as he approached the cross, he knelt down and 
saluted it in words to this effect: " I have long desired and expected this happy hour. 
The cross has been consecrated by the body of Christ hanging on it, and adorned 
with his members as with so many inestimable jewels. I therefore come joyfully 
and triumphantly to it, that it may receive me as a disciple and follower of him who 
once hung upon it, and be the means of carrying me safe to my Master, being the 
instrument on which he redeemed me." 

Aftei offering up his prayers to the throne of grace, and exhorting the people to 

* Epirus was a province of Greece, lying along the coast of the Ionian sea, and having for its bound?, Al- 
bania on the north, Thessaly on the south, Achaia on the southeast, and the ocean on the west. 

t Patrea was situated on a hill near the sea, about ten miles from the mouth of the gulf Lepanto. The 
goddess Diana was worshipped here m the most diabolical manner, having a most beautiful young man and 
maid, every year, sacrificed to her, till, by the preaching of St. Andrew, one Eurypilus, a great man of the 
place, being: converted to Christianity, occasioned tlmt barbarous custom to be totally laid <<side. 



606 AN ILLUSTRATED 

constancy and perseverance in the faith he had delivered to them, he was fastened to 
the cross, on which he hung two whole days, teaching and instructing the people. 
In the meantime, great interest was made with the pro-consul to save his life ; bul 
the apostle earnestly begged of God that he might then depart, and seal the truth of 
his religion with his blood. His prayers were heard, and he soon after expired on 
the last day of November, but in what year is not certain. 

The cross on which he was fixed was made of two pieces of timber, crossing each 
other in the middle, in the shape of the letter X (which has ever since been known 
by the name of " St. Andrew's Cross"), and to this he 'tvas fastened, not with nails, 
but cords, to make his death more painful and lingering. 

His body being taken down from the cross, was decently and honorably interred by 
Maximilla, a lady of great quality and estate, and whom Nicephorus tells us was 
wife to the pro-consul. Constantine the Great afterward removed his body to Con- 
stantinople, and buried it in the great church he had built to the honor of the apos- 
tles. This structure being taken down some hundred years after by the emperor 
Justinian, in order to be rebuilt, the body of St. Andrew was found in a wooden coffin, 
and again deposited in the same place it had been before, which was afterward 
reverenced by all true professors of the Christian religion. 

ST. JAMES, the Geeat. 

This apostle was surnamed the Great, to distinguish him from that James (another 
jf the apostles) who was bishop of Jerusalem. After the ascension of the blessed 
Jesus he preached to the dispersed Jews; that is, to those converts who were dis- 
persed after the death of Stephen. He first preached the gospel in several parts of 
Tudea and Samaria, after which he visited Spain, where he planted Christianity, and 
appointed some select disciples to perfect what he had begun. 

After this he returned to Judea, where he continued preaching in different parts 
for some time, with great success; till at length Herod (who was a bigot to the Jew- 
ish religion, and desirous of acquiring the favor of the Jews) began a violent perse- 
cution against the Christians, and to such a degree did his zeal animate him, that, 
after a short trial, he ordered James to be put to death. 

As he was led to the place of execution, the officer that guarded him to the tri- 
bunal, or rather his accuser, having been converted by that remarkable courage and 
constancy shown by the apostle at the time of his trial, repented of what he had done, 
came and fell down at the apostle's feet, and heartily begged pardon for what he had 
said against him. The holy man, after recovering from his surprise, tenderly em- 
braced him. " Peace," said he, " my son, peace be to thee and the pardon of thy 
faults." Upon which the officer publicly declared himself a Christian, and both were 
beheaded at the same time. 

Thus fell the great apostle St. James, taking cheerfully that cup of which he had 
long before told his Lord and Master he was both ready and willing to drink. 

ST. JOHN, the Evangelist. 

Though this apostle was by much the youngest of the whole, yet he was admitted 
into as great a share of his Master's confidence as any. He was one of those to whom 
our I^ord communicated the most private passages of his life ; one of those whom he 
took with him when he raised the daughter of Jairus from the dead; one of those to 
whom he gave a specimen of his divinity in his transfiguration on the mount ; one of 
those who were present at his conference with Moses and Elijah, and heard thai 
voice which declared him " the beloved Son of God ;" and one of those who were 
companions in his solitude, most retired devotions, and bitter agonies in the garden. 

These instances of particular favor our apostle endeavored in some measure to 
answer, by returns of particular kindness and constancy ; for though he at first de- 
serted his Master on his apprehension, yet he soon discovered the impropriety of his 
conduct: he therefore went back to seek his Saviour; confidently entered the high- 
priest's hall; followed our Lord through the several particulars of his trial; and at 
last waited on him at his execution, owning him, as well as being owned by him, in 
ihe midst of armed soldiers, and in the thickest crowds of his inveterate enemies. 
Here it was that our Great Redeemer committed to his care his sorrowful and discon- 
solate mother with his dying breath. And certainly our blessed Lord could not have 



HISTORY OF THE BIBLE. 



607 







608 AN ILLUSTRATED 

given a more honorable testimony of his particular kindness and respect to John, 
than by leaving his own mother to his trust and care, and substituting him to supply 
that duty he himself paid her while he resided in this vale of sorrow. 

When the apostles made a division of the provinces among them after our 
Saviour's ascension into heaven, in order to circulate the doctrine of their Lord and 
Master, that of Asia fell to the share of St. John, though he did not immediately 
enter upon his charge, but continued at Jerusalem till the death of the blessed Virgin, 
which happened about fifteen years after our Lord's ascension. 

After being thus released from the trust committed to his care by his dying Master, 
he went into Asia, and industriously applied himself to the propagation of Chris- 
tianity, preaching where the gospel had not then been known, and confirming it 
where it was already planted. Many churches of note and eminence were founded 
by him, particularly those of Smyrna, * Philadelphia, Laodicea, and others; but his 
chief place of residence was at Ephesus, where St. Paul had founded a church, and 
constituted Timothy its pastor. 

After John had spent several years at Ephesus, an accusation was laid against him 
before the emperor Domitian (who had then begun a persecution against the Chris- 
tians) as being an asserter of false doctrine and impiety, and a public subverter of the 
religion of the empire. In consequence of this, and in conformity to the orders of 
Domitian, the pro-consul of Ephesus sent him bound to Rome, where he met with that 
treatment which might have been expected from so barbarous a prince, being thrown 
into a caldron of boiling oil. But the Almighty, who reserved him for farther ser- 
vice in the vineyard of his Son, restrained the heat, as he did in the fiery furnace of 
old, and delivered him from this seemingly unavoidable destruction. And surely one 
would have thought that so miraculous a deliverance might have been sufficient to 
have persuaded any rational man that the religion he taught was from God, and that 
he was protected from danger by the hand of Omnipotence. But miracles them- 
selves were not sufficient to convince this cruel emperor, or abate his fury. He 
ordered St. John to be transported to a desolate island in the archipelago, called 
Patmos,f where he continued several years, instructing the poor inhabitants in the 
knowledge of ihe Christian faith ; and here, about the end of Domitian's reign, he 
wrote his book of Revelation, exhibiting, by visions and prophetical representations, 
the state and condition of Christianity that would take place in the future periods 
and ages of the church. 

On the death of Domitian, and the succession of Narva (who repealed all the 
odious acts of his predecessors, and by public edicts recalled those whom the fury of 
Domitian had banished), St. John returned to Asia, and again fixed his residence at 
Ephesus, on account of Timothy, their pastor, having some time before been put to 
death by the people of that city. Here, with the assistance of seven other bishops 
or pastors, he took upon himself the large diocess of Asia Minor, spending his time 
in an indefatigable execution of his charge, travelling from one part to another, and 

* A city of Asia Minor, about forty miles south of Ephesus, famous for its having been thought tiie birth- 
place of Homer, but more so as having contained one of the seven churches of Asia specially addressed 
by Jesus Christ. (Rev. i. 11 ; ii. 8.) Polycarp is supposed by some to have been the angel or bishop of this 
Christian congregation addressed by John, as he sustained that office some years afterward, and was mar- 
tyred here, A. D. 160, at the age of ninety-five. Smyrna is now the principal emporium of trade in the 
Levant ; it is called by the Turks Ismir, and the population is estimated to include S0.000 Turks, 40,000 
Greeks, 15,000 Armenians, 10.000 Jews, 5,000 Franks, &c. 

+ This is a small island in the Icarian sea, about thirty miles from the nearest point on the western coast 
of Asia Minor, being the Posidium promontory in Caria. The island does not exceed fifteen miles in circum- 
ference, and is nothing but a continued rock, very mountainous, and very barren The only spot in it yvhicb 
has now any cultivation, or is indeed worth any, in a small valley on the west, where the richer inhabitants 
iiave a few gardens. Its coast is high, and consists of a collection of capes, which form so many ports, 
some of which are excellent. The only one in use, however, is a deep gulf on the northeast of the island, 
sheltered by high mountains on every side but one, where it is protected by a projecting cape. The island 
produces almost nothing, being furnished from abroad with nearly every article of subsistence. The town 
is situated upon a high rocky mountain, rising immediately from the sea. It contains about four hundred 
houses, which, with fifty more at the Scala, form all the habitations in the island. In the middle of the 
town, near the top of the mountain, is the large and strong monastery of St. John the Evangelist, built b) 
Alexius Commenes. About half-way down the mountain from the town to the Scala, there is a naturaj 

?-otto in the rock, in which it is believed by the natives that St. John abode and wrote the Apocalypse, 
hey have built a small church over it, decked out in the usual tawdry style of the Greek churches. 
The island is now called the Patino. On account of its stern and desolate character, the Roman emper- 
ors thought it a suitable spot to which criminals might be confined. To this island, accordingly, the apostle 
John was banished by the emperor Domitian, toward the end of his reign, or about the year 95 or 96. It is 
usually stated, after Tertullinn, that his banishment took place after the apostle had been miraculously de- 
livered, unhurt, fiom a vessel of flaming oil, into which he had been caet. 



HISTORY OF THE BIBLE. 



609 




G10 AN ILLUSTRATED 

instructing the people in the principles of that holy religion he was sent to propagate. 
In this manner did John continue to spend his time, till death put a period to his 
labors, which happened in the beginning of the reign of the emperor Trajan. His 
remains were deposited in the city of Ephesus, where several of the fathers observe 
that his tomb, in their time, was remaining in a church, which was built to his hono 7 " 
and called by his name. He was the only apostle who escaped a violent death ; not- 
withstanding which he is deemed a martyr on account of his having undergone the 
mode of an execution, though it did not take effect. He lived the longest of any of 
the apostles, being nearly a hundred years of age at the time of his death. 

St. John, having been brought up to the business of a fisherman, never received a 
liberal education; but what was wanting from human art was abundantly supplied 
by the excellent constitution of his mind, and that fulness of Divine grace with 
which he was adorned. His humility was admirable, always studiously concealing 
whatever tended to his own honor. In his epistles he never styles himself either 
apostle or evangelist; the title of " presbyter," or " elder," is all he assumes, and 
probably as much in regard to his age as his office. In his Gospel, when he speaks 
of " the disciple whom Jesus loved." he conceals his own name, leaving the reader to 
discover ivhom he meant. He practised charity to the utmost extent, and affection- 
ately recommended it to all mankind. This, and the love of our neighbor, is the 
great vein that runs through all his writings, more especially his epistles, wherein he 
urges it as the great and peculiar law of Christianity, and without which all preten- 
sions to our blessed Saviour are vain and frivolous, useless and insignificant. AVhen 
age and the infirmities of nature had rendered him so weak that he was unable to 
preach to the people any longer, he was led, at every public meeting, to the church 
at Ephesus, where he generally addressed himself to the people in these words ■ 
"Little children, love one another." When his hearers, tired with the constant repe- 
tition of the same thing, asked him the reason of it, he told them that to love one 
another was the command of our blessed Saviour. 

The greatest instance of our apostle's care for the souls of men is displayed in the 
inimitable writings he left to posterity; the first of which in point of time, though 
placed last in the sacred canon, is his Apocalypse, or book of Revelation, which he 
wrote during his banishment in the island of Patmos. 

Next to the Apocalypse, in order of time, are his three epistles, the first of which 
is catholic, calculated for all times and places, containing the most excellent rules for 
the conduct of a Christian life, pressing to holiness and pureness of manners, and not 
to be satisfied with a naked and empty profession of religion — not to be led away with 
the crafty insinuation of seducers; and cautioning them against the poisonous prin- 
ciples and practices of the Gnostics. The apostle here, according to his usual mod- 
esty, conceals his name, it being of more consequence to a wise man what is said 
than who says it. It appears from St. Augustine that this epistle was anciently 
ascribed to the Parthians, because in all probability St. John preached the gospel 
in Parthia. The other two epistles are but short, and directed to particular per- 
sons; the one to a woman of honorable quality, encouraging her and her children to 
charity, to perseverance in good works, and to show no countenance to false teachers 
and deceivers. The other epistle is directed to the charitable and hospitable Gains, 
the kindest friend and the most courteous entertainer of all indigent Christians. 

Before he undertook the task of writing his gospel, he caused a general fast to be 
kept in all the churches throughout Asia, to implore the blessing of Heaven on so 
great and momentous an undertaking. When this was done, he set to work and com- 
pleted it in so excellent and sublime a manner, that the ancients generally compared 
him to an eagle soaring aloft among the clouds, whither the meek eye of man was 
not able to follow him. 

In respect to the writings of this apostle, it may be said, " Among all the evan- 
gelical writers, none are like St. John for the sublimity of his speech, and the height 
of his discourses, which are beyond any man's capacity fully to reach and compre- 
hend." This is corroborated by Epiphanius, who says, " St. John, by a loftiness and 
speech peculiar to himself, acquaints us, as it were out of the clouds and dark re- 
cesses of wisdom, with the divine doctrine of the Son of God." 

Such is the character given of the writings of this great apostle ana evangelist, 
who was honored with the endearing title of being the beloved disciple of the Son of 



HISTORY OF THE BIBLE. 611 

God ; a writer so profound as to deserve, by way of eminence, the character of St 
John the Divine. 

ST. PHILIP. 

In the distribution made by the apostles of the several regions of the world in which 
they were to preach the gospel after our Lord's ascension, the upper Asia fell to 
Philip, where he labored with the most indefatigable diligence to propagate the doc- 
trine of his Master in those parts. From the constancy and power of his preaching, 
and the efficacy of his miracles, he gained numerous converts, whom he baptized in 
the Christian faith, curing at once their bodies of infirmities and distempers, and their 
souls of errors and idolatry. Here he continued a considerable time, and, before he 
left the place, settled the churches and appointed Christian pastors over those whom 
he had converted. 

After Philip had for several years successfully exercised his apostolic office in upper 
Asia, he went to Hierapolis in Phrygia, a city remarkably rich and populous, but at 
the same time overrun with the most enormous idolatry. Philip was greatly grieved 
to see the people so wretchedly enslaved by error and superstition; he, therefore re- 
peatedly offered up his prayers to Heaven in their behalf, till, by his prayers, and 
often calling on the name of Christ, he procured the death, or at least the vanishing 
of a dragon, or enormous serpent, to which they paid adoration. 

Having thus demolished their deity, Philip clearly demonstrated to them how 
ridiculous and unjust it was to pay divine honors to such odious creatures : \e told 
them that God alone was to be worshipped as the great parent of all the world, who, 
in the beginning made men after his glorious image, and when fallen from that inno- 
cent and happy state, sent his own Son into the world to redeem them. That, in 
order to perform this glorious work, he died on the cross, and rose again from the 
dead, and at the end of the world would come again to raise all the sons of men from 
the chambers of the dust, and either sentence them to everlasting punishment, or re- 
ward them with everlasting felicity. 

This discourse roused them from their lethargy, insomuch that great numbers, 
being ashamed of their idolatry, immediately forsook it, and embraced the doctrine 
of the gospel. But the success attending Philip's endeavors proved fatal to him. The 
magistrates were so incensed at his having obtained such a number of converts, that 
they resolved to put an effectual stop to his proceedings. They accordingly ordered 
him to be seized, and thrown into prison, whence, after being severely scourged, he 
was led to execution, and put to death, the manner of which, according to some, was 
by being hanged against a pillar, and, according to others, by crucifixion. 

A.s soon as he was dead, his body was taken down by Barthoiemew, his fellow- 
laborer in the gospel, and Mariamne his sister, the constant companion of his travels, 
and decently interred in a private place near the city, both of whom, for performing 
this friendly office, barely escaped with their lives. 

The martyrdom of St. Philip happened about eight years after that of St. James 
the Great. 

ST. BARTHOLEMEW. 

This apostle is mentioned among the immediate disciples of our Lord, under the 
appellation of Barthoiemew, though it is evident, from divers passages in Scripture, 
that he was also called Nathaniel.* 

After our Lord's ascension into heaven, Barthoiemew visited different parts of the 
world, in order to propagate the gospel of his Master, and at length penetrated as far 

* That Nathaniel and Bartholomew were only two names for one and the same person, the one his proper 
and the other his relative name, is beyond all doubt; bnt then the question is, upon what account it was 
that he had his relative name conferred on him, That several sects in the Jewish church denominated 
themselves from some iamous person of that nation (as the Essenes did from Enoch, and the Sadducees 
from Sadoc), can not be denied ; and therefore, if we may suppose that there were others who called them- 
selves Tholmreans, from Tholmii, scholar to Ileber, the ancient master of the Hebrews, who flourished in 
Debir and Hebron, it will be no hard matter to make Nathaniel of this order and institution, and thereupon 
to give him the name of Bartholomew, i. e., a scholar of the Tholrnaeans, and so create him, as he is said to 
oave been, a doctor of tho Jewish law. But an easier explanation of this matter will appear from the 
following observations That, as the first syllable of his name signifies a son, the word Bartholomew will 
import no more than the son of Tholomew, or Tholmai, which was no uncommon name among the Jews, 
And, that it was a usual thing among them for the son thus to derive his name, is evident from the instance 
of Bar-tim?eus, which is interpreted the son of Timaeus (Mark x. 46), and that of Bar-jona (Matt. xvj. IT) 
which St. John makes the same with Simon, son of Jonas. (John xxi,.!.").) 



612 AN ILLUSTRATED 

as the Hither India. Here he remained a considerable time, and then went to Hiera- 
polis in Phrygia, where he labored (in conjunction with Philip) to plant Christianity 
in those parts; and to convince the blind idolaters of the evil of their ways, and direct 
them in the paths which lead to eternal salvation. This enraging the bigoted magis- 
trates, they sentenced Bartholemew to death, and he was accordingly fastened to a 
cross; but their consciences staring them in their faces for the iniquity they were 
about to commit, they ordered him to be taken down and set at liberty. 

In consequence of this our apostle left Hierapolis, and went to Lycaonia, where he 
obtained a great number of converts, whom he instructed and trained up in the prin- 
ciples of the Christian religion. From Lycaonia he went to Albania, a city on the 
Caspian sea, a place miserably overrun with idolatry, from which he labored hard to 
reclaim the people. But his endeavors to " turn them from darkness unto light, and 
from the power of Satan unto God," instead of proving effectual, only procured his 
destruction. The magistrates were so incensed against him, that they prevailed on 
the governor to order him to be put to death, which was accordingly done with the 
most distinguished cruelty. It is the general opinion of most writers, that he was 
first severely beaten with sticks, then crucified, afterward flayed while still alive, and 
lastly, that his head was severed from his body. 

ST. MATTHEW. 

During the first eight years after our blessed Lord's ascension into heaven, Matthew 
continued to preach the gospel with great assiduity in different parts of Judea ; after 
which he left the country of Palestine in order to convert the Gentile world. But 
before his departure, at the earnest solicitation of the Jewish converts in Judea, 
he wrote the history of the life and actions of the blessed Jesus, which he left among 
them as a standing monument of what he had so often delivered to them in his 
sermons. 

After Matthew left Judea, he travelled into various parts, but the particular places 
he visited are not certainly known. However, after laboring indefatigably in the 
vineyard of his Master, he suffered martyrdom at a city called Nadabar in Ethiopia; 
but the particular manner of his death is not certainly known, though it is the gen- 
eral conceived opinion that he was slain with a halberd. His martyrdom is com- 
memorated by the church on the 21st day of September. 

St. Matthew was a remarkable instance of the power of religion, in bringing men 
to a proper temper of mind. If we reflect upon his circumstances while he continued 
a stranger to the great Redeemer of mankind, we shall find that the love of the world 
had possessed his heart. But notwithstanding this, no sooner did Christ call him, 
than he abandoned, without the least scruple or hesitation, all his riches ; nay., he 
not only renounced his lucrative trade, but ran the greatest hazards of displeasing she 
masters who employed him, for quitting their service without giving them the least 
notice, and leaving his accounts in confusion. Had our blessed Saviour appeared as 
a secular prince, clothed with temporal power and authority, it would have been no 
wonder for him to have gone over to his service; but when he appeared under all 
the circumstances of poverty, when he seemed to promise his followers nothing but 
misery and sufferings in this life, and to propose no other rewards than the invisible 
encouragements of another world, his change appears truly wonderful and surprising. 
But divine grace can subdue all opposition. 

His contempt of the world was fully manifested in his exemplary temperance and 
abstemiousness from all delights and pleasures ; insomuch that he even refused the 
ordinary conveniences and accommodations of life. He was remarkably modest in 
the opinion he entertained of himself, always giving the preference to others, even 
though their abilities were not so conspicuous as his own. The rest of the evangel- 
ists are careful to mention the honor of his apostleship, but speak of his former sor- 
did, dishonest, and disgraceful course of life, only under the name of Levi ; while 
he himself sets it down with all its circumstances, under his own proper and common 
name ; a conduct which at once commends the prudence and candor of the apostle, 
and suggests to us this useful reflection, that the greatest sinners are not excluded 
from divine grace ; nor can any, if penitent, have just reason to despair, when publi- 
cans and sinners find mercy at the throne of grace. 

The Gospel which St. Ma ;thew wrote at the entreaty of the Jewish converts 






HISTORY OF THE BIBLE. 613 

before he left Judea, was penned in the Hebrew language, but soon after translated 
into Greek by one of his disciples. After the Greek translation was admitted, 'he 
Elebrew copy was chiefly owned and used by the Nazaraei, a middle sect between 
Jews and Christians ; with the former, they adhered to the rites and ceremonies of 
the Mosaic law, and with the latter, they believed in Christ, and embraced his reli- 
gion ; and hence this Gospel has been styled, " The Gospel according to the He- 
brews," and " The Gospel of the Nazarencs." 

ST. THOMAS. 

The apostle Thomas, after our Lord's ascension, continued to preach the gospel in 
various parts of Judea ; till at length, being interrupted by the dispersion of the 
Christian church in Jerusalem, he repaired into Parthia, the province assigned him 
for his ministry. He afterward preached the gospel to the Medes, Persians, Car- 
mans, Hyrcani, Bractarians, and the neighboring nations. During his preaching in 
Persia, he is said to have met with the magi, or wise men, who had taken that long 
journey at our Saviour's birth to worship him, whom he baptized, and took with 
him, as his companions and assistants in propagating the Gospel. 

Leaving Persia, he travelled into Ethiopia, preaching the glad tidings of the gos- 
pel, healing the sick, and working other miracles, to prove he had his commission 
from on high. 

After travelling through these countries, he entered India, and went first to Soco- 
tora, an island in the Arabian sea, and then to Cranganor, whence, having con- 
vt <:ted many from the error of their ways, he travelled farther into the east. Hav- 
ing successfully preached the gospel here, he returned back to the kingdom of Coro- 
mandel, where, at Malipur, the metropolis of the kingdom, not far from the mouth 
of the Ganges, he began to erect a place for divine worship, but was interrupted by 
the idolatrous priests, and Sagamo, prince of the country. However, after he had 
performed several miracles, he was suffered to proceed in the work, and Sagamo 
himself embraced the Christian faith, whose example was soon followed by great 
numbers of his friends and subjects. 

This remarkable success alarmed the Brachmans, who plainly perceived that their 
religion would be soon extirpated unless some method could be found of putting a 
a stop to the progress of Christianity; they therefore resolved to put the apostle to 
death. At a small distance from the city was a tomb, whither St. Thomas often re- 
tired for private devotion. Hither the Brachmans and their armed followers pursued 
him ; and while he was at prayer, they first threw at him a shower of darts, after 
which one of the priests ran him through the body with a lance. His corpse was 
taken up by his disciples, and buried in the church he had caused to be erected, and 
which was afterward improved into a fabric of very great magnificence. 

St. Chrysostom says, that St. Thomas, who at first was the weakest and most in- 
credulous of all the apostles, became, through Christ's condescension to satisfy his 
scruples, and the power of the divine grace, the most active and invincible of them 
ali ; travelling over most parts of the world, and living without fear in the midst of 
barbarous nations, through the efficacy of that Almighty power, which can make 
the weakest vessels to perform acts of the greatest difficulty and moment.. 

ST. SIMON, COMMONLY CALLED THE ZEALOT. 

This apostle, in the catalogue of our Lord's chosen disciples, is styled "Simon the 
Canaanite,'' whence some are of opinion that he was born at Cana, in Galilee ; 
and it is generally thought that he was the bridegroom mentioned by St. John, at 
whose marriage our blessed Saviour turned the water into wine. 

The name of this apostle is derived from the Hebrew word hnah, which signifies 
zeal, and denotes a warm and sprightly disposition. He did not, however, acquire 
this name from his ardent affection to his Master, and the desire of advancing his re- 
ligion in the world, but from his zealous attachment to a particular sect of religion 
before he became acquainted with his great Lord and Master. 

In order to explain this matter more clearly to the understanding of our readers, it is 
necessary to observe, that as there Avere several sects and parties among the Jews, so 
there was one, either a distinct sect, or at least a branch of the Pharisees, called the 
sect of the Zealots. This sect took upon them to inflict punishments in extraordinary 



614 AN ILLUSTRATED 

cases ; and that not only by the connivance, but. with the leave both of the rulers and 
people, till, in process of time, their zeal degenerated into all kinds of licentiousness 
and wild extravagance ; and they not only became the pests of the commonwealth 
in thei own territories, but were likewise hated by the people of those parts which 
belonged to the Romans. They were continually urging the people to shake off the 
Roman yoke and assert their natural liberty, taking care, when they had thrown all 
things into confusion, to make their own advantage of the consequences arising there- 
from. Josephus gives a very long and particular account of them, throughout the 
whole of which he repeatedly represents them as the great plague of the Jewish 
natioifc Various attempts were made, especially by Ananias, the high-priest, to re- 
duce them to order, and oblige them to observe the rules of sobriety ; but all endeav- 
ors proved ineffectual. They continued their violent proceedings, and, joining with 
the Idumeans, committed every kind of outrage. They broke into the sanctuary, 
slew the priests themselves before the altar, and filled the streets of Jerusalem with 
tumults, rapine, and blood. Nay, when Jerusalem was closely besieged by the Ro- 
man army, they Continued their detestable proceedings, creating fresh tumults and 
factions, and were indeed the principal cause of the ill success of the Jews in that 
fatal war. 

This is a true account of the sect of the Zealots ; though, whatever St. Simon 
was before, we have no reason to suspect but that after his conversion he was very 
zealous for the honor of his Master, and considered all those who were enemies to 
Christ as enemies to himself, however near they might be to him in any natural rela- 
tion. As he was very exact in all the practical duties of the Christian religion, so 
he showed a very serious and pious indignation toward those who professed relig.on, 
and a faith in Christ, with their mouths, but dishonored their sacred profession by 
their irregular and vicious lives, as many of the first professing Christians really did. 

St. Simon continued in communion with the rest of the apostles and disciples at 
Jerusalem, and at the feast of Pentecost received the same miraculous gifts of the 
Holy Ghost. ; so that he was qualified with the rest of his brethren for the apostolic 
office. In propagating the gospel of the Son of God, we can not doubt of his exer- 
cising his gifts with the same zeal and fidelity as his fellow-apostles, though in 
what part of the world is uncertain. Some say he went into Egypt, Cyrene, and 
Africa, preaching the gospel to the inhabitants of those remote and barbarous coun- 
tries; and others add, that after he had passed through those burning wastes, he 
preached the gospel to the inhabitants of the western parts, and even in Britain, 
where, having converted great multitudes, and sustained the greatest hardships and 
persecutions, he was at last crucified, and buried in some part of that island, but the 
exact place where is unknown. 

ST. JUDE. 

It is very observable of this apostle that the evangelists commonly call him, not 
Jude, but either Thaddseus or Labbaeus ; the reason of which, in all human proba- 
bility, is from the particular dislike they had to the name, which was so nearly simi- 
lar to that of the base and perfidious Judas Iscariot, who treacherously sold and 
betrayed his Master. 

Jude was brother to James the Less, afterward bishop of Jerusalem, being the son 
of Joseph by a former wife. It is not known when or by what means he became 
a disciple of our blessed Saviour, there not being anything said of him till we find 
him in the catalogue of the twelve apostles ; nor afterward till Christ's Last Supper, 
when discoursing with them about his departure, and comforting them with a promise 
that he would return to them again, meaning after his resurrection from the dead. 

The sacred records are so very short in their accounts of this apostle, that we must 
be beholden to other ecclesiastical writers for information relative to his conduct after 
the ascension of our blessed Lord into heaven. Paulinus tells us' that the part which 
fell to his share in the apostolic division of the provinces was Lybia; but he does not 
fell us whether it was the Cyrenian Lybia which is thought to have received the 
gospel from St. Mark, or the more southern parts of Africa. But, however that be, 
in his first setting out to preach the gospel, he travelled up and down Judea and 
Galilee; then through Samaria into Idumea, and to the cities of Arabia and the 
neighboring countries, and afterward to Syria and Mesopotamia. Nicephorus adds, 



HISTORY OF THE BIBLE. 615 

that he came at lasl to Edessa, where Agabarus governed, and where Thaddeus, one 
of the seventy, had already sown the seeds of the gospel. Here he perfected what 
the other had begun; and having by his sermons and miracles established the religion 
of Jesas, he died in peace: but others say that he was slain at Berites, and honorably 
buried there. The writers of the Latin church are unanimous in declaring that he 
travelled into Persia, where, after great success in his apostolical ministry for many 
years, he was at last, for his freely and openly reproving the superstitious rites and 
customs of the Magi, cruelly put to death. 

St. Jude wrote only one epistle, which is placed the last of those seven styled 
catholic in the sacred canon. It has no particular inscription, as the other six have, 
but is thought to have been primarily intended for the Christian Jews in their several 
dispersions, as were the epistles of the apostle Peter. In it he informs them that he 
at first intended to have wrote to them concerning the "common salvation," in order 
to confirm them in their belief; but, finding the doctrine of Christ attacked on all 
sides by heretics, he thought it more necessary to exhort them to stand up manfully 
in defence of the "faith once delivered to the saints," and to oppose those false 
teachers who so earnestly labored to corrupt them ; and that they might know these 
the better, he describes them in their proper colors, and foretells their future if not 
impending danger; but, at the same time, he endeavors to exhort them, by all gentle 
methods to save them, and to take them " out of the fire" into which their own folly 
had cast them. 

It was some time before this epistle was generally received in the church. The 
author indeed, like St. James, St. John, and sometimes St. Paul, does not call him- 
self an apostle, but only " the servant of Christ." But he has added what is equiv- 
alent, Jude " the brother of James," a character which can only belong to himself: 
and surely the humility of a follower of Christ should be no objection to his writings. 

ST. MATTHIAS. . 

Matthias was one of the seventy disciples whom our blessed Lord made choice of 
to assist him in the discharge of his public ministry. After his death, Matthias was 
elected into the apostleship, to supply the place of Judas, who was so struck with 
remorse at having betrayed his Master, as to put a period to his existence. 

After our Lord's ascension into heaven, Matthias spent the first year of his minis- 
try in Judea, where he was so successful as to bring over a prodigious number of 
people to the Christian faith. From Judea he travelled into other countries, and, 
proceeding eastward, came at length to Ethiopia. Here he likewise made many 
converts, but the inhabitants in general being of a fierce and untractable temper, 
resolved to take away his life, which they effected by first stoning him, and then 
severing his head from his body. 

ST. MARK. 

In the dispersion of the apostles for propagating the gospel in different parts of the 
world, after our Lord's ascension into heaven, St. Mark was by Peter sent into Egypt, 
where he soon planted a church in Alexandria, the metropolis; and such was his 
success, that he converted prodigious multitudes of people, both men and women, to 
the Christian religion. 

St. Mark did not confine himself to Alexandria and the oriental parts of Egypt, but 
removed westward to Lybia, passing through the countries of Marmarcia, Pentapo- 
lis, and others adjacent, where, though the people were both barbarous in their man- 
ners and idolatrous in their worship, yet by his preaching and miracles he pievailed 
on them to embrace the tenets of the gospel ; nor did he leave them till he had con- 
firmed them in the faith. 

After this lona: tour he returned to Alexandria, where he preached with the great- 
est freedom, ordered and disposed of the affairs of the church, and wisely provided 
for a succession by constituting governors and pastors of it. But the restless enemy 
of the souls of men would not suffer our apostle to continue in peace and quietness; 
for while h- 3 w r as assiduously laboring in the vineyardof his Master, the idolatrous 
inhabitants, about the time of Eastei, when they were celebrating the solemni- 
ties of Serapis, tumultuously seized him. and, binding his. feet with cords, dragged 
him through the streets and over the most craggy places to the Bucelus, a precipice 



CI 6 AN ILLUSTRATED 

near the sea, leaving him there in a lonesome prison for that night ; but his great and 
beloved Master appeared to him in a vision, comforting and encouraging him under 
the ruins of his shattered body. 

Early the next morning the tragedy began afresh; and they dragged him about in 
the same cruel and barbarous manner till he expired. But their malice did not end 
with his death, for they burnt his mangled body after they had so inhumanly deprived 
it of life; but the Christians gathered up his bones and ashes* and decently interred 
them near the place where he used to preach. His remains were afterward, with 
great pomp, removed from Alexandria to Venice, where they were religiously honored, 
and he was adopted the titular saint and patron of that state. 

He suffered martyrdom on the 25th of April, but the year is not absolutely known ; 
the most probable opinion is that it happened about the end of the reign of Nero. 

His Gospel, the only writing he left behind him, was written at the entreaty and 
earnest desire of the converts at Rome, who, not content with having heard St. Peter 
preach, pressed St. Mark, his disciple, to commit to writing an historical account of 
what he had delivered to them, which he performed with equal faithfulness and 
brevity, and being perused and approved by St. Peter, it was commanded to be pub- 
licly read in their assemblies. It was frequently styled St. Peter's gospel, not be- 
cause he dictated it to St. Mark, but because the latter composed it from the accounts 
St. Peter usually delivered in his discourse to the people. And this is probably the 
reason of what St. Chrysostom observes, that in his style and manner of expression 
he delights to imitate St. Peter, representing a great deal in a few words. 

ST. LUKE. 

The Evangelist St. Luke was a native of Antioch in Syria, and by profession a 
-physician; and it is the general opinion of most ancient historians, that he was also 
well acquainted with the art of painting. 

After our Lord's ascension into heaven, he spent a great part of his time with St. 
Paul, whom he accompanied to various places, and greatly assisted in bringing over 
proselytes to the Christian faith. This so endeared him to that apostle, that he seems 
•delighted with owning him for his fellow-laborer, and in calling him "the beloved 
physician," and the " brother whose praise is in the gospel." 

St. Luke preached the gospel with great success in a variety of places, independent 
of his assisting St. Paul. He travelled into different parts of Egypt and Greece, in 
the latter of which countries the idolatrous priests were so incensed against him 
that they put him to death, which they effected by hanging him on the branch 
of an olive-tree. The anniversary of his martyrdom is held on the 18th of October. 

St. Luke wrote two books for the use of the church ; namely his Gospel, and 
the Acts of the Apostles. Both these he dedicated to Theophilus, which many of 
the ancients suppose to be a feigned name, denoting a lover of God, a title common 
to all sincere Christians. But others think it was a real person, because the title of 
" most excellent" is attributed to him ; which was the usual form of address, in those 
times, to princes, and other distinguished characters. 

His Gospel contains the principal transactions of the life of our blessed Redeemer ; 
and in his Acts of the Apostles, which it is probable he wrote at Rome about the 
time of Paul's imprisonment, are recorded the most material actions of the principal 
apostles, especially St. Paul, whose activity in the cause of Christ made him bear a 
very great part in the labors of his Master ; and St. Luke, being his almost constant 
attendant, and privy to his most intimate transactions, was consequently capable of 
giving a more full and satisfactory account of them than any other of the apostles. 

In both these treatises his manner of writing is exact and accurate ; his style noble 
and elegant, sublime and lofty, and yet clear and perspicuous, flowing with an easy 
and natural grace and sweetness, admirably adapted to an historical design. In 
short, as an historian he was faithful in his relations, and elegant in his writings ; 
as a minister, careful and diligent for the good of souls ; as a Christian, devout 
and pious; and to crown all the rest, he laid down his life in testimony of the 
gospel he had both preached and published to the world. 

ST. BARNABAS. 

After our Lord's ascension into heaven, Barnabas continued for a considerable time 
with St Paul, being his constant attendant wherever he went. He travelled with 



HISTORY OF THE BIBLE. 617 

him to a great variety of places in different parts of the world, and was of the 
most infinite service m helping him to propagate the gospel of his great Lord 
and Master. At length, however, a dispute arose between them while they were 
at Antioch, the issue of which was, that Barnabas left Paul at Antioch, and retired 
to Cyprus, his native country. 

After this separation from St. Paul, the sacred writings give us no account of St 
Barnabas; nor are the ecclesiastical writers agreed among themselves with regard 
to the actions of our apostle, after his sailing for Cyprus. This, however, seems 
to be certain, tKat he did not spend the whole remainder of his life in that island, 
but visited different parts of the world, preaching the glad tidings of the gospel, 
healing the sick, and working other miracles among the Gentiles. After long 
and painful travels, attended with different degrees of success in different places, 
he returned to Cyprus, his native country, w r here he suffered martyrdom in the 
following manner: certain Jews coming from Syria and Salamis, where Barnabas 
was then preaching the gospel, being highly exasperated at his extraordinary suc- 
cess, fell upon him as he was disputing in the synagogue, dragged him out, and 
after the most inhuman tortures, stoned him to death. His kinsman, John Mark, 
who was a spectator of this barbarous action, privately interred his body in a 
cave; where it remained till the time of the emperor Zeno, in the year of Christ 
485, when it was discovered, with St. Matthew's Gospel, in Hebrew, written with 
his own hand, lying on his breast. 

TIMOTHY. 

This great assertor of the cause of Christ was a disciple of St. Paul, and born at 
Lystra in Lyaconia. His father was a Gentile, but his mother was a Jewess. Her 
name was Eunice, and that of his grandmother Lois. These particulars are taken 
notice of, because St. Paul commends their piety, and the good education which they 
had given Timothy. 

When St. Paul came to Derbe and Lystra, about the year of Christ 51 or 52, the 
brethren gave such an advantageous testimony of the merit and good disposition of 
Timothy, that the apostle took him with him, in order to assist him in propagating 
the doctrine of his great Lord and Master. Timothy applied himself to labor with 
St. Paul in the business of the gospel, and did him very important services, through 
the whole course of his preaching. St. Paul calls him not only his dearly beloved 
son, but also his brother, the companion of his labors, and a man of God. 

This holy disciple accompanied St. Paul to Macedonia, toPhiiippi, to Thessalonica, 
to Berea; and when the apostle went from Berea, he left Timothy and Silas there, 
to confirm the converts. When he came to Athens, he sent for Timothy to come 
thither to him: and when he was come, and had given him an account of the 
churches of Macedonia, St. Paul sent him back to Thessalonica, whence he after- 
ward returned with Silas, and came to St. Paul at Corinth. There he continued 
with him for some time, and the apostle mentions him with Silas, at the beginning 
of the two Epistles which he then wrote to the Thessalonians. 

Some years after this, St. Paul sent Timothy and Erastus into Macedonia ; and 
gave Timothy orders to call at Corinth, to refresh the minds of the Corinthians with 
regard to the truths which he had inculcated in them. Some time after, writing to 
the same Corinthians, he recommends them to take care of Timothy, and send him 
back in peace; after which Timothy returned to St. Paul into Asia, who there stayed 
for him. They went together into Macedonia ; and the apostle puts Timothy's name 
with his own before the second Epistle to the Corinthians, which he wrote to them 
from Macedonia, about the middle of the year of Christ 57. And he sends his recom- 
mendations to the Romans in the letter which he wrote from Corinth the same year. 

When St. Paul returned from Rome, in 64, he left Timothy at Ephesus to take 
care of that church, of which he was the first bishop, as he is recognised by the 
council of Chalcedon. St. Paul wrote to him from Macedonia the first of the two 
letters which are addressed to him. He recommends him to be more moderate in 
his austerities, and to drink a little wine, because of the weakness of his stomach, 
and his frequent infirmities. After the apostle came to Rome in the year 65, being 
then very near his death, he wrote to him his second letter, which is full of marks of 
kindness and tenderness for this his dear disciple; and which is justly looked upon as 
the Jast will of St. Paul. He desires him to come to Rome to him before winter, 



618 AN ILLUSTRATED 

and bring with him several things which he had left at Troas. If Timothy went to 
Rome, as it is probable he did, he must have been an eyewitness of the martyrdom 
of Paul, which happened in the year of Christ 68. 

After Timothy had visited Paul at Rome, he returned to Ephesus, where he con- 
tinued to govern the church as its bishop, without the least interruption, for a con- 
siderable time, till at length he fell a victim to the malice of the pagans, who were 
his most inveterate enemies. These heathens made a great feast, in the celebration 
of which they carried in procession the images of their idols, being all masked, and 
armed with clubs and other offensive weapons. Timothy, seeing the procession, was 
so irritated at their idolatry and superstition, that he rushed in among them in order 
to stop their proceedings ; upon which they immediately fell upon him, and, with 
their clubs, beat him in so unmerciful a manner that he soon expired. They left the 
body on the spot where they had murdered him, which was removed thence by 
some of his disciples, and decently interred on the top of a mountain at a small 
distance from the city. The Greeks commemorate his martyrdom on the 22d of 
January, the day on which it is supposed he gave up his life in defence of the doc- 
trine he had long labored to propagate ; and during which time he had brought over 
great numbers of people to embrace the truth of the Christian religion. 

TITUS. 

Titus was a native of Greece, and a Gentile by birth; but was converted to the 
Christian faith by the apostle Paul, who, in consequence of his strict adherence to 
the doctrine of Christ, calls him his son. St. Jerome tells us that he was St. Paul's 
interpreter; and that, probably, because he might write what Paul dictated, or trans- 
late into Greek what he had written in Latin. 

Soon after the conversion of Titus, the apostle Paul took him with him to Jerusa- 
lem; which was at the time when he went thither about deciding the dispute then 
in agitation relative to the converted Gentiles being made subject to the ceremonies 
of the Mosaic law. On their arrival there, some of the people were desirous that 
Titus should be circumcised; but this was not only refused by Titus, but totally 
objected to by Paul. 

After this controversy was ended at Jerusalem, Paul sent Titus thence to Cor- 
inth, in order to adjust some disputes Avhich had taken place in the church of thai 
city. Titus was received by the people with the greatest marks of respect ; and, 
from the various discourses he preached on the occasion, was so successful as effec- 
tually to discharge the business on which he was sent. 

After staying some time at Corinth, Titus went thence into Macedonia, in order 
to inform Paul of the state of the church in that city. Paul was well pleased 
with the account he gave, and the success of his embassy; and intending himself to 
go to Corinth, desired Titus to return thither, to make some necessary preparations 
previous to his departure for that city. Titus readily undertook the journey, and 
immediately set off, carrying with him St. Paul's second epistle to the Corinthians. 

Titus was made bishop of the island of Crete, about the sixty-third year after 
Christ, when St. Paul was obliged to quit that island, in order to take care of the 
other churches. The following year, Paul wrote him to desire, that as soon as he 
should have sent Tychicus to him for supplying his place in Crete, he would come to 
him to Nicopolis, in Epirus, where the apostle intended to pass his winter. 

The subject of this epistle is to represent to Titus what are the qualities that a 
bishop should be endued with. As the principal function which Titus was to exer- 
cise in the isle of Crete was to ordain priests and bishops, it. was highly incumbent 
on him to make a discreet choice. The apostle also gives him a sketch of the ad- 
vice and instructions which he was to propound to all sorts of persons: to the aged, 
both men and women ; to young people of each sex ; to slaves or servants. He ex- 
horts him to keep a strict eye over the Cretans ; and to reprove them with severity, 
as being a people addicted to lying, wickedness, idleness, and gluttony. And, as 
many Jews were in the churches of Crete, he exhorts Titus to oppose their vain tra- 
ditions and Jewish fables; and at the same time to show them that the observation 
of the law ceremonies is no longer necessary ; that the distinction of meat is abol- 
ished ; and that everything is pure and clean to those that are so themselves. He 
puts him in mind of exhorting the faithful to be obedient to temporal power : to 



' HISTORY OF THE BIBLE. 619 

avoid disputes, quarrels, and slander ; to apply themselves to honest callings, and 
10 shun the company of a heretic, after the first and second admonition. 

Titus was deputed to preach the gospel in Dalmatia, where he was situated when 
the apostle wrote his second epistle to Timothy. He afterward returned inio Crete, 
from which it is said he propagated the gospel into the neighboring islands. He died 
at the age of ninety-four, and was buried in Crete. The Greeks keep his festival of 
the 25th of August, and the Latins on the 4th of January. 

JOHN MARK. 

John Mark, cousin to St. Barnabas and a disciple of his, was the son of a Christian 
woman named Mary, who had a house in Jerusalem, where the apostles and the 
faithful generally used to meet. Here they were at prayers in the night, when St. 
Peter, who was delivered out of prison by the angel, came and knocked at the door; 
and in this house the celebrated church of Sion was said to have been afterward 
established. 

John Mark, whom some very improperly confound with the Evangelist St. Mark, 
adhered to St. Paul and St. Barnabas, and followed them in their return to Antioch. 
He continued in their company and service till they came to Perga, in Pamphylia, 
but then, seeing that they were undertaking a longer journey, he left them and 
returned to Jerusalem. This happened in the year 45 of the common era. 

Some years after, that is to say in the year 51, Paul and Barnabas preparing to 
return into Asia, in order to visit the churches Avhich they had formed there, the lat- 
ter was of opinion that John should accompany them in this journey : but Paul would 
not consent to it; upon which occasion these two apostles separated. Paul went to 
Asia, and Barnabas with John Mark to the isle of Cyprus. What John Mark did 
after this journey we do not know, till we find him at Rome in the year 63, perform- 
ing signal services for St. Paul during his imprisonment. 

The apostle speaks advantageously of him in his epistle to the Colossians : " Mar- 
cus, sister's son to Barnabas, saluteth you. If tie cometh unto you, receive him." 
Pie makes mention of him again in his epistle to Philemon, written in the year 63, at 
which time he was with St. Paul at Rome ; but in the year 65 he was with Timothy 
in Asia. And St. Paul, writing to Timothy, desires him to bring Marcus to Rome, 
adding that he was useful to him for the ministry of the gospel. 

In the Greek and Latin churches, the festival of John Mark is kept on the 27th of 
September. Some say that he was bishop of Biblis, in Phoenicia. The Greeks give 
him the title of apostle, and say that the sick were cured by his shadow only. It is 
very probable that he died at Ephesus, where his tomb was very much celebrated 
and resorted to. He is sometimes called simply John, or Mark. The year of his 
death we are strangers to, and shall not collect all that is said of him in apocryphal 
and uncertain authors. 

CLEMENT. 

Clement is mentioned by St. Paul in his epistle to the Philippians, where the 
apostle says that Clement's name is written in the book of life. The generality of 
the fathers and other interpreters make no question but that this is the same Clement 
who succeeded St. Paul, after Linus and Anaclet, in the government of the church 
of Rome; and this seems to be intimated when, in the office for Si. Clement's day, 
that church appoints this part of the Epistle to the Philippians to be read. 

We find several things relating to Clement's life in the recognitions and constitu- 
tions called apostolic; but as those works are not all looked upon as authentic, though 
there may be truths in some of them derived from the tradition of the first ages, 
little stress is to be laid upon their testimony. St. Chrysostrom thinks that Clement, 
mentioned by St. Paul in his Epistle to the Philippians, was one of the apostle's con- 
stant fellow-travellers. Irenseus, Origin, Clemens of Alexandria, and others of the 
ancients, assert that Clement was a disciple of the apostles ; that he had seen them 
and heard their instructions. St. Epiphanius, Jerome, Rufinus, Bede, and some 
others, were of opinion, that as the apostles St. Peter and St. Paul could not be con- 
tinually at Rome, by reason of the frequent journeys which they were obliged to 
make to other places, and it was not proper that the city of Rome should be without 



620 AN ILLUSTRATED 

a bishop, there was a necessity to supply the want of them by establishing Linus, 
Anaclet, and Clement, there. The constitutions inform us that Linus was ordained by 
St. Paul ; Tertullian and Epiphanius say that St. Peter ordained Clement. Rufinus 
tells us that this apostle chose St. Clement for his successor. But Epiphanius be- 
lieves, that after he had been made bishop of Rome by St. Peter, he refused to exer- 
cise his office till, after the death of Linus and Anaclet, he was obliged to take upon 
him the care of the church; and this is the most generally-received opinion. St. 
Peter's immediate successor was Linus ; Linus was succeeded by Anaclet, and 
Anaclet by Clement, in the year of Christ 91, which was the tenth of the reign of 
Domitian. 

During his government over the church of Rome, that of Corinth. was disturbed 
by a spirit of division, upon which Clement wrote a letter to the Corinthians, which 
is still extant, and was so much esteemed by the ancients that they read it publicly 
in many churches, and some have been inclined to range it among the canonical 
writings. 

In what manner Clement conducted himself, and how he escaped the general per- 
secution under the emperor Domitian, we have not any certain accounts ; but we are 
very well assured that he lived to the third year of the emperor Trajan, which is the 
hundredth of the Christian era. His festival is set down by Bede, and all the Latin 
martyrologists, on the 23d of November, and the Greeks honor him on the 24th and 
25th of the same month. Rufinus and Pope Zozimus give him the title of martyr; 
and the Roman church, in its canon, places him among the saints who have sacrificed 
their lives in the cause of Christ. 

Thus have we given the most ample account of the followers of the blessed Jesus; 
the persons who spread, and caused to be spread, the light of the gospel over the 
whole world, removed the veil of ignorance and superstition drawn over the king- 
doms of the earth, and taught us the method of attaining eternal happiness in the 
courts of the New Jerusalem. 

May we all follow their glorious examples ! May we imitate their faith, their 
piety, their charity, and their love! Then shall we "pass through things temporal 
in such a manner that we shall finally gain the things eternal," and, through the 
merits of an all-perfect Redeemer, be admitted as worthy guests at the marriage 
supper of the Lamb. 



CHAPTER XIII. 
THE SEVEN CHURCHES OF ASIA. 

The sure word of prophecy has unfolded many a desolation which has come upon 
the earth; but while it thus reveals the operation, in some of its bearings, of the 
" mystery of iniquity," it forms itself a part of the " mystery of godliness :" and it 
is no less the testimony of Jesus, because it shows, as far as earthly ruins can reveal, 
the progress and the issue of the dominion of "other lords" over the hearts of the 
children of men. The sins of men have caused, and the cruelty of men has effected, 
the dire desolations which the word of God foretold. Signs and tokens of his judg- 
ments there indeed have been, yet they are never to be found but where iniquity first 
prevailed. And though all other warnings were to fail, the sight of his past judg- 
ments and the sounding of those that are to come, might teach the unrepenting and 
unconverted sinner to give heed to the threatenings of his word, and to the terrors of 
the Lord, and to try his ways and turn unto God while space for repentance may be 
found, ere, as death leaves him, judgment shall find him. And may not the desola- 
tions which God has wrought upon the earth, and that accredit his word, wherein 
life and immortality are brought to light, teach the man whose God is the world, to 
cease to account it worthy of his worship and of his love, and to abjure that " covet- 
ousness which is idolatry," till the idol of mammon in the temple within shall fall, as 
fell the image of Dagon before the ark of the Lord in which " the testimony" was 
kept ? 

But naming, as millions do, the name of Christ without departing from iniquity, 
there is another warning voice that may come more closely to them all. And it is 



HISTORY OF THE BIBLE. 



621 




622 AN ILLUSTRATED 

not only from the desolate regions where heathens dwelt, which show how holy men 
of old spake as they were moved by the Holy Ghost; but also from the ruins of some 
of the cities where churches were formed by apostles, and where the religion of 
Jesus once existed in its purity, that all may learn to know that God is no respecter 
of persons, and that he will by no means clear the guilty. " He that hath an ear let 
him hear what the Spirit saith unto the churches." 

What church could rightfully claim or ever seek. a higher title than that which is 
given in Scripture to the seven churches of Asia, the angels of which were the seven 
stars in the right hand of Him who is the first and the last — of Him that liveth and 
was dead, and is alive for evermore, and that hath the keys of hell and of death ; and 
which themselves were the seven golden candlesticks in the midst of which he 
walked ? And who that hath an ear to hear, may not humbly hear and greatly profit 
by what the Spirit said unto them? (Rev. ii. and iii.) 

The Church of Ephesus, after a commendation of their first works, to which they 
were commanded to return, were accused of having left their first love, and threat- 
ened with the removal of their candlestick out of its place, except they should 
repent. (Ch. ii. 5.) Ephesus is situated nearly fifty miles south of Smyrna. It was. 
the metropolis of Lydia, and a great and opulent city, and (according to Strabo) the 
greatest emporium of Asia Minor. It was chiefly famous for the temple of Diana, 
" whom all Asia worshipped," which was adorned with 127 columns of Parian mar- 
ble, each of a single shaft, and sixty feet high, and which formed one of the seven 
wonders of the world. The remains of its magnificent theatre, in which it is said 
that twenty thousand people could easily have been seated, are yet to be seen. (Acts 
xix. 29.) But " a few heaps of stones, and some miserable mud cottages, occasionally 
tenanted by Turks, without one Christian residing there,* are all the remains of 
ancient Ephesus." It is, as described by different travellers, a solemn and most for- 
lorn spot. The epistle to the Ephesians is read throughout the world ; but there is 
none in Ephesus to read it now. They left their first love, they returned not to their 
first works. Their candlestick has been removed out of its place, and the great city 
of Ephesus is no more. 

The Church of Smyrna was approved of as "rich," and no judgment was de- 
nounced against it. They were warned of a tribulation of ten days (the ten years' 
persecution by Diocletian), and were enjoined to be faithful unto death, and they 
would receive a crown of life. (Ch. ii. 8-11.) And, unlike to the fate of the more 
famous city of Ephesus, Smyrna is still a large city, containing nearly one hundred 
thousand inhabitants, with several Greek churches, and an English and other Chris- 
tian ministers have resided in it. The light has indeed become dim, but the candle- 
stick has not been wholly removed out of its place. 

The Church of Pekgamos is commended for holding fast the name of the L®rd, and 
not denying his faith, during a time of persecution, and in the midst of a wicked city. 
But there were some in it who held doctrines and did deeds which the Lord hated. 
Against them he was to fight with the sword of his mouth ; and all were called to 
repent. But it is not said, as of Ephesus, that their candlestick would be removed 
out of its place. (Ch. ii. 12-16.) This city, the capital of Hellespontic Mysia, was 
situated on the right bank of the river Caicus, nearly sixty-four miles to the north of 
Smyrna. Its ancient consideration may be inferred from its possessing a library of 
two hundred thousand volumes, which Anthony and Cleopatra transferred to Alex- 
andria. It is also noted as the birthplace of the physician Galen. It still, in its de- 
cline, retains some part of its ancient importance; and, under the name of Bergamo, 
contains a population which Mr. Macfarlane estimates at fourteen thousand, of which 
there are about three thousand Greeks, three hundred Armenians, and not quite three 
hundred Jews; the rest are Turks. The town consists of small and mean wooden 
houses, among which appear the remains of early Christian churches, showing, " like 
vast fortresses amid barracks of wood." 

In the Church of Thy atira, like that of Pergamos, some tares were soon mingled 
with the wheat. He who hath eyes like unto a flame of fire discerneth both. Yet, 
happily for the souls of the people, more than for the safety of the city, the general 
character of that church, as it then existed, is thus described : " I know thy works, 
and charity, and service, and faith, and thy patience, and thy works; and the last to 
be more than the first." (Ch. ii. 19.) But against those, for such there were among 

* Arundel's Visit to the Seven Churches of Asia, p. 27. 



HISTORY OF THE BIBLE. 



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them, who had committed fornication, and eaten things sacrificed unto idols, to whom 
the Lord gave space to repent of their fornication, and they repented not, great tribu- 
lation was denounced ; and to every one of them was to be given according to their 
works. These, thus warned while on earth in vain, have long since passed, where 
all are daily hastening, to the place where no repentance can be found and no work 
be done. "But unto the rest in Thyatira (as many as have not known the depths 
of Satan) I will put upon you, saith the Lord, none other burden." (Ver. 24.) There 
were those in Thyatira who could save a city. It still exists, while greater cities 
have fallen. Mr. Hartley, who visited it in 1826, describes it as " embosomed in 
cypresses and poplars. The Greeks are said to occupy three hundred houses, and 
the Armenians thirty. Each of them has a church." 

The Church of Saudis differed from those of Pergamos and Thyatira. They had 
not denied the faith, but the Lord had a few things against them, for there were 
some evil doers among them, and on those, if they repented not, judgment was to 
rest. But in Sardis, great though the city was, and founded though the church had 
been by an apostle, there were only a few names which had not defiled their gar- 
ments. And to that church the Spirit said, " I know thy works, that thou hast a. 
name that thou livest, and art dead." But the Lord is long-sufTering, not willing 
that any should perish, but that all should come to repentance. And the church of 
Sardis was thus warned : Be watchful, and strengthen the things which remain, that 
are ready to die ; for I have not found thy works perfect before God. Remember, 
therefore, how thou hast received and heard, and hold fast and repent. If therefore 
thou shalt not watch, I will come on thee as a thief, and thou shalt not know what 
hour I will come upon thee." (Ch. iii. 2, 3.) 

Sardis, whose ruins now bear the modified name of Sari, is situated about sixty- 
miles north-northwest from Ephesus, at the foot of mount Tmolus, and on the river 
Pactolus, so renowned for its fabled golden sands. This great and ancient city was 
the capital of the kingdom of Lydia, whose monarch, CrcBS'as, when defeated in the 
plain before this city of Cyrus, was master of all the nations within the river Halys. 
This dominion then passed to the Persians, and Sardis became the residence of the 
satrap to whom the government was committed ; and being at this time one of the 
most splendid and opulent cities of the east, was the chosen resort of the Persian 
kings when in this part of their empire. It surrendered quietly to Alexander, after 
he had defeated the Persians in the battle of the Granicus. Sardis continued a great 
city under the Romans, until the terrible earthquake which happened in the time of* 
Tiberius. It was, however, rebuilt by order of that emperor: but subsequent calami- 
ties of the same description, with the ravages and spoliations of the Goths, Saracens, 
and Turks, have made it an utter desolation, reducing it to little better than a heap 
of ruins, in which, nevertheless, some remains of its ancient splendor may be de- 
tected. 

" And to the angel of the Church in Philadelphia write, These things saith He 
that is holy, He that is true, He that hath the key of David, He that openeih and 
no man shutteth, and shutteth and no man openeth : — I know thy works : behold, I 
have set before thee an open door, and no man can shut it ; for thou hast a little 
strength, and hast kept my word, and hast not denied my name. — Because thou hast 
kept the word of my patience, I also will keep thee from the hour of temptation, 
which shall come upon all the world." (Ch. iii. 9, 10.) The promises of the Lord are 
as sure as his threatenings. Philadelphia alone long withstood the power of the 
Turks, and, in the words of Gibbon, "at length capitulated with the proudest of the 
Ottomans. Among the Greek colonies and churches of Asia," he adds, " Philadelphia 
is still erect: a column in a scene of ruins." (Ch. 64.) " It is indeed an interesting 
circumstance," says Mr. Hartley, "to find Christianity more flourishing here than in 
many other parts of the Turkish empire: there is still a numerous Christian popula- 
tion ; they occupy 300 houses. Divine service is performed every Sunday in five 
churches." Nor "is it less interesting in these eventful times, and notwithstanding 
the general degeneracy of the Greek church, to learn that the present bishop of Phil- 
adelphia accounts " the Bible the only foundation of all religious belief;" and that he 
admits that "abuses have entered into the church, which former ages might endure, 
but the present must put them down."— It may well be added, as stated by Mr. 
Hartley, " The circumstance that Philadelphia is now called Allah-Shehr, the city of 
God. when viewed in connexion with the promises made to that, church, and especially 



HISTORY OF THE BIBLE. 



625 




626 AN ILLUSTRATED 

with that of writing the name of the city of God upon its faithful members, is, to say 
the least, a singular concurrence." From the prevailing iniquities of men many a 
sign has been given how terrible are the judgments of God. But from the fidelity of 
the church in Philadelphia of old in keeping his word, a name and memorial of his 
faithfulness has been left on earth, while the higher glories promised to those that 
overcame, shall be ratified in heaven ; and toward them, but not them only, shall the 
glorified Redeemer confirm the truth of his blessed words, " Him that overcometh 
will I make a pillar in the temple of my God ;" even as assuredly as Philadelphia, 
when all else fell around it, " stood erect," our enemies themselves being judges, " a 
column in a scene of ruins." 

" And unto the angel of the Church of the Laodiceans write, These things saith 
the Amen, the faithful and true Witness, the beginning of the creation of God ; ] 
know thy works, that thou art neither cold nor hot : I would thou wert cold or hot. 
So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of 
my mouth. Because thou sayest, I am rich and increased with goods, and have need 
of nothing ; and knowest not that thou art wretched, and miserable, and poor, and 
blind, and naked : I counsel thee to buy of me gold tried in the fire, that thou mayest 
be rich ; and white raiment, that thou mayest be clothed, and that the shame of thy 
nakedness do not appear ; and anoint thine eyes with eye-salve, that thou mayest see." 
(Rev. iii. 14, &c.) All the other churches were found worthy of some commendation, 
and there was some blessing in them all. The church of Ephesus had labored and 
not fainted, though she had forsaken her first love ; and the threatened punish- 
ment, except she repented, was the removal of her candlestick out of its place. 
A faithless and wicked few polluted the churches of Pergamos and Thyatira by their 
doctrines or by their lives ; but the body was sound, and the churches had a portion 
in Christ. Even in Sard is, though it was dead, there was life in a few who had not 
defiied their garments ; " and they shall walk with me in white, said the Lord, for 
they are worthy." 

But in what the Spirit said to the church in Laodicea, there was not one word a 
approval; it was lukewarm without exception, and therefore it was wholly loathed. 
The religion of Jesus had become to them as an ordinary matter. They would attend 
to it just as they did to other things which they loved as well. The sacrifice of the 
Son of God upon the cross was nothing thought of more than a common gift by man. 
They were not constrained by the love of Christ more than by other feelings. They 
could repeat the words of the first great commandment of the law, and of the second, 
that is like unto it ; but they showed no sign that the one or the other was truly a 
law to them. There was no Dorcas among them, who, out of pure Christian love, 
made clothes for the poor. There was no Philemon, to whom it could be said, " The 
church in thy house," and who could look on a servant as " a brother beloved." There 
was no servant who looked to the eye of his Father in heaven more than to that 
of his master on earth, and to the recompense of eternal reward more than to the hire- 
ling wages of a day ; and who, by showing all good fidelity, sought to adorn the 
doctrine of God his Saviour in all things. There was nothing done, as everything 
should be, heartily, as to the Lord, and not unto men. The power of the world to 
come, and of that which now is, hung, as it were, even balanced in their minds; each 
had its separate influence and weight, even to a scruple; and they were kept distinct, 
as if there should never be any interference between them, or as if they were to hang 
in separate scales. 

This was given unto the world, and that unto God, as if these Christian men had 
been full of the faith, that the revealed will of the Most High had no title to a su- 
preme ascendency over them, that all " the deeds done in the body would never be 
brought into judgment, and that lukewarmness was requital enough for redeeming 
love. Their only dread seemed to be lest they should be righteous overmuch. And 
for fear of that, which would have been inconsistent with their character, though not 
with their profession, they disregarded the words of one who was wiser than Solo- 
mon, and who had laid down his life for their sakes: they did not strive to enter in 
at the strait gate ; to be perfect was no purpose of theirs ; there was no fight in their 
faith, no running in their race, no wrestling in their warfare, no victory in their work. 
Yet they could show a goodly form or framework of religion, on which they had 
raised many a high hope. 

They trusted to redemption through Christ, while they were not redeemed from 



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627 







628 AN ILLUSTEATED 

sin, nor actuated by the love of God. They used the means of grace, but neglepted 
the end for which that grace had appeared. They were rich, they thought, and in- 
creased with goods, and had need of nothing. But they wanted zeal; and all they 
had was nothing worth. Whatever they vainly imagined themselves to be, the Spirit 
knew them truly, and told them what they were, even wretched, and miserable, and 
poor, and blind, and naked. They had done no evil, they thought, but they did little 
good. And they neither felt nor lived as if they knew that whatsoever is not of faith 
is sin. Their lukewarmness was worse, for it rendered their state more hopeless 
than if they had been cold. For sooner would a man in Sardis have felt that the chill 
of death was upon him, and have cried out for life, and called to the physician, than 
would a man of Laodicea. who could calmly count his even pulse, and think his life 
secure, while death was preying on his vitals. The character of lukewarm Christians, 
a self-contradicting name, is the same in every age. Such was the church of the 
Laodiceans. But what is that city now, or how is it changed from what it was ? 

Laodicea was the metropolis of the Greater Phrygia ; and, as heathen writers 
attest, it was an extensive and very celebrated city. Instead of then verging to its 
decline, it arose to its greatest eminence only about the beginning of the Christian 
era. " It was the mother-church of sixteen bishoprics." Its three theatres, and the 
immense circus, which was capable of containing upward of thirty thousand spec- 
tators, the spacious remains of which (with other ruins buried under ruins) are yet 
to be seen, give proof of the greatness of its ancient wealth and population, and indi- 
cate too strongly, that in that city where Christians were rebuked without exception 
for their lukewarmness, there were multitudes who were lovers of pleasure more 
than lovers of God. The amphitheatre was built after the Apocalypse was written, 
and the warning of the Spirit had been given to the church of the Laodiceans to be 
zealous and repent ; but whatever they there may have heard or beheld, their hearts 
would neither have been quickened to a renewed zeal for the service and glory of 
God, nor turned to a deeper sorrow for sin, and to a repentance not to be repented of. 
But the fate of Laodicea, though opposite, has been no less marked than that of Phil- 
adelphia. There are no sights of grandeur nor scenes of temptation around it now. 
Its own tragedy may be briefly told. It was lukewarm, and neither cold nor hot ; 
and therefore it was loathsome in the sight of God. It was loved, and rebuked, and 
chastened in vain. And it has been blotted from the world. It is now as desolate 
as its inhabitants were destitute of the fear and love of God; and as the church of 
the Laodiceans was devoid of true faith in the Saviour, and zeal in his service. It is, 
as described in his Travels by Dr. Smith, " utterly desolated, and without any in- 
habitant, except wolves, and jackals, and foxes." It can boast of no human inhabit- 
ant, except occasionally when wandering Turkomans pitch their tents in its spacious 
amphitheatre. The "finest sculptured fragments" are to be seen at a considerable 
depth, in excavations which have been made among the ruins. (Arundel's Travels, 
p. 85.) And Col. Leake observes, " There are few ancient cities more likely than 
Laodicea to preserve many curious remains of antiquity beneath the surface of the 
soil; its opulence, and the earthquakes to which it was subject, rendering it probable 
that valuable works of art were often there buried beneath the ruins of the public and 
private edifices." A fearful significancy is thus given to the terrific denunciation, 
" Because thou art lukewarm, and neither cold nor hot, I will spew thee out of my 
mouth." 

"He that hath ears to hear, let him hear what the Spirit saith unto the churches." 
The Spirit searcheth all things, yea, the deep things of God. Each church, and each 
individual therein, was weighed in the balance of the sanctuary, according to their 
works. Each was approved of according to its character, or rebuked and warned ac- 
cording to its deeds. Was the church itself pure, the diseased members alone were to 
be cut off. Was the church itself dead, yet the few names in which there was life, 
were all written before God. and not one of those Avho overcame would be blotted 
out of the book of life. All the seven churches were severally exhorted by the Spirit 
according to their need. The faith delivered to the saints was preached unto them 
all ; and all, as Christian churches, possessed the means of salvation. The Son of 
•man walked in the midst of them, beholding those who were, and those who were 
not his. 

By the preaching of the gospel, and by the written word, every man in each of the 
churches was warned, and every man was taught in all wisdom, that every man 



HISTORY OF THE BIBLE 629 

might be presented perfect in Christ Jesus. And in what the Spirit said unto each 
and all of the churches which he that hath ears to hear was commanded to hear, the 
promise of everlasting blessedness, under a variety of the most glorious representa- 
tions, was given, without exception, restriction, or reservation, to him that over- 
cometh. The language of love, as well as of remonstrance and rebuke, was urged 
even on the lukewarm Laodiceans. And if any Christian fell, it was from his own 
resistance and quenching of the Spirit; from his choosing other lords than Jesus to 
have dominion over him ; from his lukewarmness, deadness, and virtual denial of the 
faith; and from his own wilful rejection of freely-offered and dearly-purchased grace, 
sufficient, if sought, and cherished, and zealously used, to have enabled him to over- 
come and triumph in that warfare against spiritual wickedness to which Christ hath 
called his disciples ; and in which, as the finisher of their faith, he is able to make 
the Christian more than conqueror. 

But if such, as the Spirit described them and knew them to be, were the churches, 
and Christians then, what are the churches and what are Christians now ? Or rather, 
we would ask of the reader, what is your own hope toward God, and what the work 
of your faith ? If, while Christianity was x in its prime, and when its divine truths had 
scarcely ceased to reach the ears of believers from the lips of apostles, on whose 
heads the Spirit had visibly descended, and cloven tongues, like as of fire, had sat ; if, 
even at that time, one of the seven churches of Asia had already departed from its 
first love; if two others were partially polluted by the errors in doctrine, and evils in 
the practice, pf some of their members; if another had only a few names that were 
worthy, and yet another none ; and if they who formed the last and worst of these, 
thought themselves rich and increased with goods, and that they had need of noth- 
ing; and knew not that, being lukewarm, they were wretched, and miserable, and 
poor, and blind, and naked ; have you an ear to hear or a heart to understand such 
knowledge ? and do you, professing yourself a Christian, as they also did, see no 
cause or warning here to question and examine yourself, even as the same Spirit 
would search and try you, of your works, and charity, and service, and faith, and 
patience ? 

What is your labor of love, or wherein do you labor at all for his name's sake, by 
whose name you are called ? What trials does your faith patiently endure? what 
temptations does it triumphantly overcome? Is Christ in you the hope of glory, and 
is your heart purified through that blessed hope ? To a church we trust you belong ; 
but whose is the kingdorii within you ? What principles ever actuate you which 
Christ and his apostles taught ? Where, in your affections and life, are the fruits of 
the Spirit — love, joy, peace, long-suffering, gentleness, goodness, meekness, temper- 
ance ? Turn the precepts of the gospel into questions, and ask thus what the Spirit 
would say unto you, as he said unto the churches. 

What the Spirit said unto primitive and apostolic churches, over which " the be- 
loved disciple" personally presided, may suffice to prove that none who have left 
their first love, if ever they have truly felt the love of Jesus — that none who are 
guilty of seducing others into sin and uncleanness — that none who have a name that 
they live, and are dead — and that none who are lukewarm, aie worthy members of 
any Christian communion ; and that while such they continue, no Christian commu- 
nion can be profitable to them. But unto them is " space to repent" given. And to 
them the word and Spirit speak in entreaties, encouragements, exhortations, and 
warnings, that they may turn from their sins to the Saviour, and that they may live 
and not die. But were there one name in Sodom, or a few in Sardis, that are the Lord's, 
he knows and names them every one; and precious in his sight is the death of his 
saints. Some, on the other hand, may be sunk into the depths of Satan, though in 
outward fellowship with a church, were such to be found, as pure as once was that 
of Thyatira. Whatever, therefore, the profession of your faith may be, seek the king- 
dom of God and his n'ghteousness; that kingdom which is righteousness and peace 
and joy in the Holy Ghost, and that righteousness which is through faith in Christ, 
who gave himself for the church, that he might sanctify and cleanse it. And what- 
ever dangers may then encompass you around, fear not — only believe; all things are 
possible to him that believeth. 

It was by keeping the word of the I^ord, and not denying his faith, by hearing 
what the Spirit said, that the church of Philadelphia held fast, what they had, and no 



630 AN ILLUSTRATED 

man took their crown, though situated directly between the church of Laodicea, 
which was lukewarm, and Sardis, which was dead. And dead as Sardis was, the 
Lord had a few names in it which had not defiled their garments — Christians, worthy 
of the name, who lived, as you yourself should ever live, in the faith of the Lord 
Jesus— dead unto sin, and alive unto righteousness ; while all around them, though 
naming the name of Jesus, were dead in trespasses and sins. Try your faith by its 
fruits; judge yourself that you be not judged; examine yourself whether you be in 
the faith ; prove your own self; and with the whole counsel of God, as revealed in 
the gospel, open to your view, let the rule of your self-scrutiny be what the Spirit 
said unto the churches. 

Many prophecies remain which are not here noticed. But were any gainsayers 
to ask for more obvious facts and some demonstration of the truth of prophecy, which 
your own ears might hear and your eyes see, you have only to hear how they 
speak evil of the things that they understand not — how they speak great swelling 
words of vanity to allure others, promising them liberty while they themselves are 
the children of corruption ; you have only to look on these scoffers, and mockers, and 
false teachers, who have come in the last times; who walk after their own lusts, 
who despise government, who are presumptuous and self-willed, and who foam out 
their own shame, to hear and to see the loud and living witnesses of the truth of 
God's holy and unerring word. (2 Pet. iii. 3 ; Jude xiii.) Such have been, and such 
are, the enemies of the Christian faith. Yet it calls them from darkness to light, and 
from death to life. Turn ye, turn ye: why, it asks of these boasters of reason, why 
will ye die ? 

If you have seen any wonderful things out of the law of the Lord, and have looked, 
though from afar off, on the judgments of God that have come upon the earth, lay 
not aside the thought of these things when you lay down this book. Treat them 
not as if they were an idle tale, or as if you yourself were not to be a witness — 
and more than a witness — of a far greater judgment, which shall be brought nigh 
unto you, and shall be your own. 

If, in traversing some of the plainest paths of the field of prophecy, you have been 
led by a way which you knew not of before, let that path lead you to the well of 
living waters, which springeth up into everlasting life to every one that thirsts after 
it and drinks. Let the words of our Lord and Saviour Jesus Christ be to you this 
wellspring of the Christian life. Let the word of God enlighten your eyes, and it 
will also rejoice your heart. Search the Scriptures, in them there are no lying divi- 
nations; they testify of Jesus, and in them you will find eternal life. Pray for the 
teaching and the aid of that Spirit by whose inspiration they were given. And above 
all Christian virtues, that may bear witness of your faith, put on charity, love to God 
and love to man, the warp and woof of the Christian's new vesture without a seam; 
even that charity, or love, by which faith worketh, which is the fruit of the Spirit, 
the end of the commandment, the fulfilling of the law, the bond of perfectness, and a 
better gift and a more excellent way than speaking with tongues, or interpreting, or 
prophesying, and without which you would be as nothing, though you understood all 
mystery and all knowledge. From the want of this the earth has been covered with 
ruins. Let it be yours, and however poor may be your earthly portion, it will be in- 
finitely more profitable to you than all the kingdoms of the world, and all their glory. 
Prophecies shall fall ; tongues shall cease ; knowledge shall vanish away ; the earth 
and the works that are therein shall be burned up ; but charity never faileth. 

If you have kept the word of the Lord, and have not denied his name, hold that 
fast which thou hast, that no man take thy crown. But if heretofore you have been 
lukewarm, and destitute of Christian faith, and zeal, and hope, and love, it would be 
vain to leave you with any mortal admonition ; hear what the Spirit saith, and harden 
not your heart against the heavenly counsel, and the glorious encouragement given 
unto you by that Jesus of whom all the prophets bear witness, and unto whom all 
things are now committed by the Father. " I counsel thee to buy of me gold tried 
in the fire, that thou mayst be rich ; and white raiment, that thou mayst be clothed, 
and that the shame of thy nakedness do not appear ; and anoint thine eyes with eye- 
salve, that thou mayest see. As many as I love I rebuke and chasten ; be zealous, 
therefore, and repent. Behold, I stand at the door and knock : if any man hear my 
voice, and open the door, I will come in to him, and will sup with him, and he with 



HISTORY OF THE BIBLE. 631 

me. To him that overcometh will I grant to sit with me in my throne, even as 1 
also overcame, and am set down with my Father in his throne. He that hath an ear 
to hear, let him hear what the Spirit saith unto the churches." 



CHAPTER XIV. 

CONTAINING AN ACCOUNT OF THE FINAL DESTRUCTION OF JERUSALEM EY THE ROMANS, 
AS FORETOLD BY OUR BLESSED REDEEMER A SHORT TIME EEFORE HIS DEATH. 

The Jews remain to this day not only the guardians of the Old Testament scrip- 
tures, but living witnesses of the truth of many prophecies, which, in ihe first ages 
of their history, unfolded their fate until the latest generations. Jewish and heathen 
historians fully describe the dreadful miseries which they suffered when all their 
cities were laid waste, when Jerusalem itself was destroyed in the seventieth year of 
the Christian era, and the remnant of the'ir race, after an almost uninterrupted pos- 
session of Judea by their forefathers for fifteen hundred years, were driven from their 
country and scattered throughout the world. A brief detail of the unparalleled 
miseries Avhich they then endured may serve to connect their former history with 
their subsequent alike unparalleled fate, and to show that the prophecies respecting 
the destruction of Jerusalem are as circumstantial and precise, and were as minutely 
fulfilled, as those in which their more recent and present history may be read. 

The Israelites were chosen to be a peculiar people. The worship of the only liv- 
ing and true God was maintained among them alone for many ages, while idolatry 
and polytheism (or the worship of many gods) otherwise universally prevailed. But 
the Father of the universe is no respecter of persons. A divine law was given to 
the descendants of Abraham, and blessings and curses were set before them, to cleave 
to their race in every age, according as they would observe and obey the command- 
ments of the Lord, or refuse to hearken unto his voice, and to do all his command- 
ments and statutes. Their history, and their continued preservation as a people, is 
thus an express record and manifestation of the doings of Providence. To read of 
their calamities is to see the judgments of God; and to compare them with the 
prophecies is to witness the truth of his word. There were intermingled seasons of 
prosperity and triumph, or of oppression and misery, as they enjoyed or forfeited 
their promised blessings, throughout the long period that they dwelt in the land of 
Canaan. But their punishments were to rise progressively with their sins ; and so 
awfully sinful were the inhabitants of Jerusalem after the time of their merciful visi- 
tation had passed, and when the dark unbroken era of their miseries began, that 
Josephus, their great historian, and the greatest of their generals in their wars with 
the Romans, has recorded his opinion that, had they delayed their coming, the city 
would have been swallowed up by an earthquake or overflowed by water, or, as it 
was w r orse than Sodom, would have been destroyed by fire from heaven.* The 
vial of wrath was not poured out till the measure of their iniquities was full. 

Instruments are never wanting for the execution of the purposes of God ; nor, 
when needful for the confirmation of his word, is there any want of full testimony 
that his declared purposes have been fulfilled. There is nothing similar in history 
to the siege and destruction of Jerusalem, and to the miseries which its inhabitants 
inflicted and brought upon themselves by their savage barbarity and unyielding obsti- 
nacy ; nor was there ever any other city or country of whose destruction, devastation, 
and misery, there is so clear and authenticated a detail. Josephus, himself a Jew 
and an eye-witness of the facts he relates, gives a circumstantial account of the whole 
war, which furnishes complete evidence, not only of the truth of what Moses and 
the prophets had foretold, but also of all that in clearer vision, and to the perturba- 
tion and astonishment of his disciples, Christ had explicitly revealed concerning its 
then approaching fate. Heathen writers also record many of the facts. 

The prophecies from the Old Testament and from the New relative to the siege 
and destruction of Jerusalem are so numerous, that the insertion of them at length 
would occupy a greater space than can here be devoted to the consideration of the 

* Josephus's History of the Wars of the Jews, book 5, chap. 13, $ 5 



632 AN ILLUSTRATED 

subject. The reader may peruse them as they are to be found in the written word: 
Levit. xxvi. 14, fcc. ; Deut. xxviii. 15, &c. ; Isa. xxix. 1, &c. ; Ezek. vi. 7; Jer. xxvi. 
18; Micah, iii. 12; Matt. xxi. 33, &c. ; xxii. 1-7; xxiv. ; Mark, xiii. ; Luke, xx. 9- 
19 ; xxi. ; xxiii. 27-31. They require no other exposition of their meaning. Exclu- 
sive of literal predictions, frequent allusions are interspersed throughout the Gospels 
respecting the abolition of the Mosaic dispensation, and the utter subversion of the 
Jewish state. 

A nation of fierce countenance, of an unknown tongue, and swift as the eagle 
fiietb, were to come from a distant land against the Jews — to despoil them of all 
their goods — to besiege them in all their gates — to bring down their high and fenced 
walls. They were to be left few in number —to be slaiu before their enemies; the 
pride of their power was to be broken; their cities to be laid waste, and themselves 
to be destroyed — to be brought to nought — to be plucked from off their own land — 
to be sold into slavery, and to be so despised that none would buy them. Their high 
places were to be rendered desolate — their bones to be scattered about their altars ; 
Jerusalem was to be encompassed round about — to be besieged with a mount — to 
have forts raised against it — to be ploughedover like a field — to become heaps, and to 
come to an end. The sword, the famine, and the pestilence, were to destroy them. 

The Jews lived fearless of judgments like these, when they dwelt in peace, and 
would not listen to the voice of Jesus. They would have no king but Csesar ; and 
they trusted in the power of the Roman empire as the security of their state. But 
He whom they rejected showed how God had rejected them, how they were filling 
up the measure of their fathers, and how all these judgments that had been de- 
nounced of old, and others of which their fathers bad not heard, were to be felt by 
many, and to be all witnessed by some who were living then. And the Man of 
sorrows, whose face was set as a flint against his own unequalled sufferings, and 
who shed not a tear on his own account, was moved to pity, and his heart was melted 
into tenderness, on contemplating the great crimes and the coming calamities of the 
wicked, impenitent, and devoted city: " when he beheld Jerusalem, he wept over it." 

The expiration of thirty-six years from the death of Christ to the destruction o 
Jerusalem ; the death, previous to that event, of at least two of the evangelists who 
record the prophecies concerning it ; the manner in which the predictions and allusions 
respecting the fate of Jerusalem are interwoven throughout ihe gospel ; the warning 
given to the disciples of Christ to escape from the impending calamities, and the an- 
nunciation of the signs whereby they would know of their approach ; the dread that 
was cherished by some of the earliest converts to the Christian faith that the day of 
judgment was then at hand, and which had arisen from the prophecies concerning 
the destruction of Jerusalem being closely connected with those relative to the second 
coming of Christ and the end of the world (all of which things his disciples had 
asked him to reveal) ; the unanimous assent of antiquity to the prior publication of 
the gospel ; and the continued truth of the prophecy still manifested in Jerusalem 
being yet trodden down of the Gentiles, — afford as full a proof as could now be 
thought of that the predictions were delivered previous to the event. 

No coincidence can be closer in relation to the facts than that which subsists be- 
tween the predictions of Jesus and the narrative of the Jewish historian. Yet, as 
the reader will doubtless perceive, this coincidence is not more clear than that which 
subsists between the testimony of modern unbelievers and those prophecies which 
refer to the past and present "desolation of Judea : wars, rumors of wars, and com- 
motions ; nations rising against nation, and kingdom against kingdom ; famines, pes- 
tilences, and earthquakes in divers places ; though the greatest of human evils that 
mortals fear were to be but the " beginning of sorrows" — the heralds of heavier woes. 
Many false Christs were to appear, and to deceive many. The disciples of Jesus 
were to be persecuted, afflicted, imprisoned, hated of all nations, and brought before 
rulers and kings for his name's sake, and many of them were to be put to death. 
Iniquity was to abound, and the love of many was to wax cold ; but the gospel of the 
kingdom was to be preached in all the world. The abomination of desolation was 
to be seen standing in the place where it ought not. Jerusalem was to be compassed 
about with armies, a trench was to be cast about it, and they were to be hemmed in 
on every side. And there were to be fearful sights and great signs from heaven. 
These were to be the signs that the end of Jerusalem was at hand. And there was 
to be great distress upon the land, and wrath upon the people ; the tribulation was to 



HISTORY OF THE BIBLE. 633 

be such as had never been, and would never be. The Jews were to fall by the edge 
of the sword; a remnant was to be led captive into all nations; of the temple, and 
of Jerusalem itself, one stone was not to be left upon another; and it was to be trod- 
den down of the Gentiles till the time of the Gentiles should be fulfilled. 

The prodigies which preceded the war, as related by Josephus, are these: 

A comet, which bore the resemblance of a sword, hung over the city of Jerusa- 
lem for the space of a whole year. 

A short time before the revolt of the Jews, a most remarkable and extraordinary 
light was seen about the altar of the temple. It happened at the ninth hour of the 
night preceding the celebration of the feast of the passover. and continued about 
half an hour, giving a light equal to that of day. Ignorant persons considered this 
unusual and wonderful appearance as a happy omen ; but those of superior judgment 
averred that it was a prediction of approaching war ; and their opinion was fully 
confirmed by the event. 

The eastern gate of the interior part of the temple was composed of solid brass, 
and was of such an immense weight that it was the labor of twenty men to make 
it fast every night. It was secured with iron bolts and bars, which were let down 
into a large threshold consisting of an entire stone. About the fifth hour of the 
night this gate opened without any human assistance ; immediate notice of which 
being given to the officer on duty, he lost no time in endeavoring to restore it to its 
former situation; but it was with the utmost difficulty that he accomplished it. 
There were likewise some ignorant people who deemed this to be a second good 
omen, insinuating that Providence had thereby set open a gate of blessings to the 
people; but persons of superior discernment were of a contrary opinion, and con- 
cluded that the opening of the gate predicted the success of the enemy, and destruc 
tion of the city. 

A short time after the celebration of the feast of the passover, before the setting 
of the sun, the appearance of chariots and armed men were seen in the air, in vari- 
ous parts of the country, passing round the city among the clouds. 

While the priests were going to perform the duties of their function, according to 
custom, in the inner temple, on the feast of Pentecost, they at first heard an indis- 
tinct murmuring, which was succeeded by a voice, repeating, in the most plain and 
earnest manner, these words : " Let us be gone, let us depart hence." 

But the most extraordinary circumstance of the whole was this. Some time be- 
fore the commencement of the war, and while the city appeared to be in the most 
perfect peace, and abounded in plenty, there came to the feast of tabernacles a 
simple countryman, a son of one Ananias, who, without any previous intimation, ex- 
claimed as follows: "A voice from the east; a voice from the west; a voice from 
the four quarters of the world ; a voice to Jerusalem, and a voice to the temple; a 
voice to men and women newly married ; and a voice to the nation at large." In 
this manner did he continue his exclamations, in various places through all the 
streets of the city ; at which some persons of eminence in the city were so offended, 
that they ordered him to be apprehended, and severely whipped. This was accord- 
ingly done, but he bore his sufferings not only without complaint, but without saying 
a word in his own defence ; and no sooner was his punishment ended, than he pro- 
ceeded in his exclamations as before. By this time the magistrates were suspicious 
(and indeed not without reason) that what he had said proceeded from the divine 
impulse of a superior power, that influenced his words. In consequence of this, 
they sent him to the governor of Judea, who directed that he should be whipped with 
the greatest severity. This order was so strictly obeyed, that his very bones were seen, 
notwithstanding which, he neither wept nor supplicated, but, in a voice of mourning, 
between each stroke, exclaimed, " Wo, wo to Jerusalem !" From this very ex- 
traordinary behavior, the governor was induced to interrogate him with respect to 
his character, and the places of his birth and residence, and what could prompt hi.. 
to act as he had done. He would not, however, make any answer to either of mese 
questions ; upon which the governor found himself under the necessity of dismissing 
him, as a man out of his senses. From this period to the commencement of the 
war, he was never known either to visit or speak: to any of the citizens, nor was he 
heard to say any other words than the melancholy sentence, " Wo, wo to Jerusalem." 
Those who daily punished him, received no ill language from him ; nor did those 
who fed him receive his thanks; but what he generally said to every one was, an 



634 AN ILLUSTRATED 

ominous prediction. It was remarked that on public festivals he was more vocifer- 
ous than at other times ; and in the manner before mentioned he continued for the 
space of more than three years ; nor did his voice or strength appear to fail him till 
his predictions were verified by the siege of Jerusalem. As soon as this event took 
place, he went for the last time on the wall of the city, and exclaimed with a more 
powerful voice than usual, " Wo, wo to this city, this temple, and this people ;" 
and concluded his lamentation by saying, " Wo, wo be to myself." He had no 
sooner spoken these words than, in the midst of these predictions, he was destroyed 
by a stone thrown from an engine. 

Having thus mentioned the very singular prodigies which preceded the destruction 
of Jerusalem, as related by Josephus, we shall now proceed to give an account of the 
circumstances which occasioned the war, together with its progress, which at length 
brought on the final ruin and destruction of the Jewish state. 

The commencement of the war was occasioned, partly by the infamous behavior 
of Albinus, the Roman governor of Judea, and partly by the refractoriness of many 
of the principal people of Jerusalem. Albinus was a man totally abandoned to every 
degree of vice. Avarice, corruption, extortion, oppression, public and private, were 
equally familiar to him. He accepted bribes in civil and personal causes, and op- 
pressed the nation by the weight of arbitrary taxes. If any offender, however atro- 
cious, convicted of robbery or assault by himself, or any other magistrate, was under 
sentence of the law,*a friend and a bribe would insure his liberty ; and this governor 
never found any man guilty who had money to procure his innocence. 

At this time there was a strong faction in Jerusalem, who, wishing for a change 
of government, the most opulent of them privately compounded with Albinus, in 
case any disturbance should happen. There was likewise a set of men who would 
not be easy while the state was at peace ; and Albinus engaged these in his interest. 
The leaders of these mutineers were each attended by daring fellows of their own 
turn of mind ; but the governor was the most abandoned villain of the whole, and 
had guards always ready to execute his orders. The event proved that the injured 
did not dare to complain ; those who were in any danger of losing part of their prop- 
erty were glad to compound to save the rest, and the receiver proved the worst of 
thieves. In short, there appeared to be no sense of honor remaining ; and a new 
slavery seemed to be predicted from the number of tyrants then in power, through 
the land of Judea. 

Such was the character, and such were the manners, uf Albinus, who, in a short 
time, was, by order of the emperor Nero, removed from his office, and Gessius Flo- 
rus placed in his stead. This, however, was far from being an advantageous change 
for the Jews, Florus being so much more abandoned in his principles than the former, 
as not to admit even of the least comparison. Albinus was treacherous, but observed 
a secrecy in his crimes that had the appearance of modesty ; but Florus was so con- 
summate in his wickedness, that he boasted of his iniquitous behavior, and declared 
himself the general enemy of the nation. His conduct in the province he governed 
was more like that of an executioner than a governor ; for he treated all the people 
like criminals, and extended his rapine and tyranny beyond all bounds. He was 
equally devoid of compassion, and dead to all sense of honor; cruel to the unfortu- 
nate, an i utterly abandoned in cases so enormous that impudence itself would blush 
at. the recollection of them. He exceeded all the men of his time in making lies 
and impositions pass for truth; and was equally artful in discovering new modes of 
doing mischief. He gave such encouragement to the sons of rapine and plunder, that 
he might as well have proclaimed that every man was at liberty to seize whatever 
he could lay his hands on, provided that he himself obtained a share of the plunder. 
His avarice was carried to such an extravagant pitch, that the inhabitants of the 
province were reduced to degrees of poverty little short of starving; and many of 
,v >em left the country in absolute want of the necessaries of life. 

llie daily oppressions of Florus on the people throughout the province of Judea 
irritated them to the most violent degree, and being fearful lest they should lay a 
complaint against him before the emperor, Florus, to avoid the consequences of such 
a proceeding, resolved to continue his oppressions till they should enter into open 
rebellion, whereby his villanous proceedings would be greatly lessened in the eyes 
of his master. This had the desired effect, for the factious party in Jerusalem, who 
for some time had been inclined to revolt, encouraging the greater part of the people 



HISTORY OF THE BIBLE. 635 

oi that city to oppose the measures of Floras, an insurrection took place, and a reso- 
lution was formed to oppose the Romans with all their might. 

It happened at this time that King Agrippa was at Jerusalem, and heing fearful 
of the dreadful consequences that were likely to ensue, he summoned the people to- 
gether, and strongly exhorted them to desist from any violent proceedings, tellins 
Them that if they did, it must inevitably prove their destruction. He advised them 
to a patient submission to Florus, till another governor should be appointed by the 
emperor, who, in all probability, would remove the grievances under which they then 
labored. But this, instead of subsiding, only inflamed the passions of the multitude, 
who not only made use of the most opprobrious language, but likewise maltreated 
the king. In consequence of this, Agrippa left Jerusalem ; previous to which he 
despatched messengers to Florus, who was then at Cesarea, informing him of the 
manner in which he had been treated, and requesting that he would immediately 
send a proper force to repel the insurgents. 

No sooner had Agrippa left Jerusalem than the factious Jews began to carry their 
design into execution. To this purpose great numbers of them got privately into the 
Roman garrison called Massada, where they surprised the soldiers, every one of 
whom they put to death, and, in their stead, substituted a guard of their own people. 
About this juncture there happened likewise another commotion in the temple of Jeru- 
salem. A bold and factious young man, named Eleazar (son of the then high-priest), 
who was at that time a military officer, persuaded a number of his friends among the 
priests not to accept of any offering or sacrifice but from the Jews. This circum- 
stance laid the foundation of a war with the Romans ; for, in consequence of the 
request of Eleazar, when the sacrifices of Nero were presented, according to custom, 
to be offered up for the success of the people of Rome, they were rejected. So new 
and extraordinary a proceeding gave great offence to the high-priest and persons of 
distinction, who protested against it, and earnestly recommended the continuance of 
so reasonable a custom as that of offering prayers for princes and governors. But the 
insurgents, relying on the strength of their numbers, were obstinate for obedience to 
their orders; every one who wished for innovation was on their side, and they con- 
sidered Eleazar, who was a man of courage, and in office, as the head of their party. 

In consequence of the great obstinacy of the insurgents, the high-priest, and most 
eminent of the Pharisees, assembled together in order to deliberate on the most proper 
mode of proceeding at so critical a juncture, being apprehensive that if the tumult 
was not, by some means or other, suppressed, it must be attended with the most 
fatal consequences. Having consulted for some time, they at length resolved to try 
what could be done to appease the passions of the multitude; and for this purpose 
they assembled the people before the brazen gate, on the inside of the temple toward 
the east. Here they represented to them the rashness of the enterprise in which 
they had engaged, and which would certainly involve their country in a ruinous war. 
They then adverted to the unreasonable ground of the dispute, and the evident in- 
justice on which it was founded ; they told them that their ancestors were so far 
from refusing or forbidding the oblations of strangers (which they would have deemed 
a kind of impiety) that they considered them, in some degree, as a part of their own 
worship. They likewise mentioned the presents which had, from time to time, been 
made by strangers to the temple, which were still preserved as ornaments in that 
sacred place, and in remembrance of those who gave them. They further told them, 
that the provoking a war with the Romans would be at least disgaceful, if not ruinous, 
to Jerusalem ; that new modes of religion would certainly be adopted, as nothing less 
could be expected by the interdiction of every sort of people except Jews, from offer- 
ing oblations and prayers to God in his holy temple. It was urged that this was 
such an inhuman injunction as could not be excused in the case of a private person; 
but that it was utterly unpardonable to extend it to the whole people of Rome, and 
eventually even excommunicating the emperor himself. It was asked what would 
be the consequence if such contempt should be returned, and those who had re- 
fused others the liberty of offering their prayers and oblations, should themselves 
he denied the privilege of public worship? They concluded with telling them, 
that if they persisted in their obstinacy, the city would be left void of discipline: 
and every ill consequence would certainly happen, unless they repented of all the un- 
charitable things they had done, and made satisfaction, before the emperor should be 
informed of their violent proceedings. 



G3G AN ILLUSTRATED 

But all these circumstances were of none effect; the insurgents, who wished 
for war rather than peace, were determined to prosecute their design with the 
utmost vigor ; and in this they were further encouraged from the conduct of the 
Levites, who quitted the altar, and joined themselves to their party. 

The high-priest and people of rank, finding the populace despised all obedience to 
law, and that themselves would probably be the first that would be censured by the 
Romans, consulted together what means were the most eligible to take in order to 
save themselves and country from destruction. After deliberating for some time on 
this head, they at length resolved to send deputies to Florus and Agrippa, represent- 
ing the conduct of the people in its true light, and requesting them to send forces to 
Jerusalem, in order to put a speedy end to the rebellion. 

The news of the insurrection at Jerusalem was highly agreeable to Florus, whose 
disposition led him to inflame rather than to endeavor to suppress the war. This was 
evidently evinced by his delay in giving an answer to the deputies, knowing thereby 
that it would afford the rebels an opportunity of augmenting their forces. On the 
contrary, Agrippa consulted only the general welfare, being desirous of doing all in 
his power to save both parties; and by this means to secure Jerusalem in the pos-. 
session of the Jews, and bind the Jews in subjection to the Romans. To effect 
this he despatched two thousand auxiliary horse to Jerusalem, under the command 
of Darius, a very able and experienced general. On their arrival at the city they 
were joined by the rulers and high-priest, together with the rest of the people who 
wished for peace. The insurgents had already possessed themselves of the temple 
and lower city ; and therefore the royal troops immediately seized on the upper city, 
being resolved, if possible, to reduce the rebels to subjection. It was not long before 
a skirmish took place, and the combatants on both sides made use of their bows and 
arrows, with which they galled each other incessantly. The insurgents made their 
attacks in the most desperate manner; but the royal forces appeared to have a supe- 
rior knowledge of the military art. The principal operation the latter had in view 
was to compel the sacrilegious faction to abandon the temple ; while, on the contrary, 
Eleazar and his adherents labored with equal zeal to get the upper town into their 
possession. The contest continued without intermission for some days, in all which 
time, though there was a great slaughter on both sides, not the least advantage was 
obtained by either. At length, however, the insurgents, being resolved to engage in 
the most hazardous enterprise, assaulted the king's troops with such violence as to 
throw them into the greatest confusion and disorder; and this advantage they im- 
proved to such a degree, that, equally overcome by superior numbers and more de- 
termined resolution, the royal troops were obliged to abandon the upper town, of 
which the rebels immediately possessed themselves, and thereby became masters of 
the whole city. 

Elated with this success, the insurgents immediately repaired to the house of the 
high-priest, which they first plundered, and then reduced to ashes. This being done, 
they resolved, in the next place, to set fire to the offices of record, and consume both 
them and all their contents. As soon as this was known, the persons who had the 
care of those places were so terrified, that they immediately abandoned their trust, 
each man seeking his own security by flight; on which both offices and records were 
reduced to ashes. 

The next day after the insurgents had committed these outrages, they made an at- 
tack on the castle of Antonia, and, after only two days' resistance, made themselves 
masters of it, having done which, they burnt the castle, and put all the garrison to 
the sword. After this they proceeded to the palace, in which were the troops sent 
by Agrippa to suppress the insurrection: they immediately invested the place, and 
having divided themselves into four bodies, made an attempt to undermine the walls; 
while those within were under the necessity of remaining inactive, as their strength 
was insufficient for them to sally forth with any hopes of success. The assailants 
continued their operations with great resolution for several days, till at length the be- 
sieged, finding they must either fall by the sword, or be starved into compliance, 
deserted the place, and fled for security to the castles of Hippon, Phasael and Mari- 
amne. But no sooner had the soldiers quitted the place, than the rebels immediately 
broke in, and unmercifully put to death every person they met with; having done 
which, they plundered the palace of all its valuable furniture, and concluded the out- 
rage by setting fire to the camp. 



HISTORY OF THE BIBLE. 637 

While these things were transacting at Jerusalem, a most dreadful massacre took 
place in Cesarea, not less than twenty thousand Jews being, at the instigation of 
Florus, put to death by the Romans in one day. This horrid slaughter so irritated 
the Jews, that they became universally outrageous, and, dividing themselves into 
distinct bodies, dispersed into different parts, with a full resolution of seeking revenge 
on their enemies. They first laid waste a great number of villages in Syria, and 
then destroyed several principal cities, among which were Philadelphia, Gibonitis. 
Garasea, Pella, and Scythopolis. They then proceeded to Sebaste and Askelon, both 
of which places surrendered without opposition. Having effectually reduced these 
two fortresses, they next proceeded to Gaza, which they totally destroyed; and, con- 
tinuing their ravages, laid waste a great number of villages on the frontiers of Syria, 
putting to death all the inhabitants wherever they went. 

On the other hand the Syrians wreaked their vengeance on all the Jews they could 
find, not only in country places, but in many principal cities throughout Syria, all of 
whom they put to the sword. In short the whole country was in the most deplorable 
situation, there being, as it were, two armies in every city ; nor was any safety to be 
expected for the one but in the destruction of the other. In the city of Alexandria 
no less than fifty thousand Jews were put to death by the Romans ; and the only 
places in which the Jews escaped the general carnage were Sidon, Apamia, and An- 
tioch. 

Cestius, the governor of Syria, who at this time resided at Antioch, observing 
the contempt in which the Jews were held throughout the whole province, resolved 
to take advantage of this circumstance, and prosecute the war against them with 
the utmost vigor. For this purpose he raised a considerable army, consisting of 
the whole twelfth legion which he commanded at Antioch; two thousand select 
men from the other legions, and four divisions of horse, exclusive of the royal aux- 
iliaries, which consisted of two thousand horse and three thousand foot, all armed 
with bows and arrows. 

With this formidable army Cestius left Antioch, and proceeded toward Ptole- 
mais, in his way to which he was joined by a great number of people from dif- 
ferent parts of the country. The first material place he came to was Zabulon, 
otherwise called Andron, the most defensible city of Galilee, and by which Judea was 
divided from Ptolemais. On his arrival at this place he found that it was amply 
stored with all kinds of provisions, but not a single person was to be seen in the 
town, the inhabitants having, on his approach, fled to the mountains for security. 
In consequence of this Cestius gave his soldiers permission to plunder the city ; 
which being done, he ordered it to be burnt and levelled with the ground. He then 
proceeded to several other places in the neighborhood of Zabulon, all of which he 
served in like manner, and then repaired to Ptolemais. On this occasion the Syrians 
were so anxious fur obtaining of plunder, that they could not be prevailed on to retire 
in time ; but many of them remained behind, and, on the retreat of Cestius with 
the greater part of his forces, the Jews, taking courage, fell on the plunderers, and 
nearly two thousand of them were put to the sword. 

After staying a short time at Ptolemais, Cestius proceeded to Cesarea, whence 
he despatched a division of his army to Joppa, with orders that, if they could get 
an easy possession of the place, they should take it ; but if they found that the 
inhabitants made preparations to defend it, they should, in that case, wait till the 
arrival of the rest of the army. The Romans, however, no sooner arrived at the 
place than they immediately laid siege to it, and, with very little difficulty, even 
made themselves masters of it. The inhabitants were so far from being able to 
resist the attack, that they had not even an opportunity of making their escape; so 
that the whole, both men, women, and children, were put to the sword, the number 
amounting to not less than eight thousand. The Romans then plundered the city, 
and. having reduced it to ashes, they returned to their general at Cesarea. In the 
meantime a body of Roman horse made similar destruction in the neighborhood of 
Cesarea, where they ravaged the country, killed great numbers of the inhabitants, 
took possession of their effects, and then burnt their towns to the ground. 

From Cesarea Cestius departed with his army to Antipatris, on his arrival at which 
place he was informed that a great number of Jews had got into the tower of Aphec, 
whither he sent a number of his troops to rout them. The Jews, finding themselves 
totally unable to sustain the shock, abandoned the place to the Romans, who first 



638 AN ILLUSTRATED 

stripped it of everything that was valuable, and then set fire to it; having done 
which they departed, but not without destroying several villages in its neighborhood, 
and putting such of the inhabitants as could not effect their escape to the sword. 

Cestius proceeded with his army from Antipatris to Lydda, in which city he found 
no more than fifty men, all the rest being gone to Jerusalem, in order to be present 
at the celebration of the feast of tabernacles. The remaining fifty Cestius ordered to 
be put to death, which being done, he set fire to the town, and then proceeded by the 
way of Bethoron, to a place named Gabaoh, about fifty furlongs from Jerusalem, 
where he encamped his army. 

The Jews, convinced of the great danger they were in, from the appearance of so 
formidable an army, laid aside their former scruples with regard to their sacred days, 
and applied themselves strictly to their arms. Imagining that their force was now 
sufficient to cope with the Romans, they made a desperate sally on the sabbath-day, 
regardless of their ancient prejudices, and, with a furious uproar, attacked the enemy. 
On the first charge they put the front of the Romans into great disorder, and pene- 
trated so far into the main body of the army, that had it not been for a detachment 
of foot which remained entirely unbroken, and a party of horse that unexpectedly 
came to their relief, Cestius and his whole army would have been certainly cut to 
pieces. In this encounter four hundred of the Roman cavalry were slain, and one 
hundred and fifteen of the infantry ; while of the Jews there fell a very small number. 
The main body of the Jews, retreating in good order, went back into the city ; and, 
in the meantime, the Romans retired toward Bethoron. A strong party of the Jews, 
however, under the command of one Gioras, pursued the enemy, several of whom 
they killed : they likewise seized a number of carriages, and a quantity of baggage, 
which they found in the pursuit, all of which they conveyed safe to Jerusalem. 

Cestius and his army remained in the field three days after this action, during 
which time a party of the Jews was stationed on the adjacent hills to watch his 
movements. On the fourth day Cestius advanced with his whole army, in a regular 
manner, to the borders of Jerusalem, where many of the people were so terrified by 
the faction, that they were afraid to take any step of consequence: while some oi 
the principal promoters of the sedition were so alarmed at the conduct and discipline 
of the Romans on their march, that they retired from the extremities of the city, and 
took refuge in the temple. Cestius in his way to Jerusalem burnt Cenopolis, and a 
place which was denominated the wood-market. Thence he advanced to the upper 
town of the city, and pitched his camp at a small distance from the palace. 

While Cestius was thus situated with his army, Ananus, and several other men 
among the Jews, called aloud to the Roman general, offering to open the gates to 
him ; but either through diffidence or fear of their fidelity, he was so long in con- 
sidering whether or not he should accept the offer, that he was at length restrained 
from it by the people, who were so irritated at Ananus and his companions, that 
they compelled them to retreat from the walls of the city, and retire to their own 
houses for protection. 

After this the Jews, with a view of defending the walls of the city, repaired to the 
different turrets, and for five successive days defended them against all the efforts of 
the R.omans, though they pushed the attack with the utmost impetuosity.. On the 
sixth day Cestius made an assault on the north side of the temple, with a select 
force chosen from his troops and bowmen; but the Jews discharged such a violent 
quantity of shot and stones from the porch and galleries, that the Romans were not 
only repeatedly compelled to retire from the severity of the charge, but, for a time, 
obliged to abandon the enterprise. 

Being thus repulsed, the Romans, after some time, had recourse to the following 
singular invention. Those in front placing their bucklers against the wall of the 
city, and covering their heads and shoulders with them, those who stood next closed 
their bucklers to the former, till the whole body was covered, and made the appear- 
ance of a tortoise. The bucklers being thus conjoined were proof against all the 
darts and arrows of the enemy; so that the Romans had the opportunity of under- 
mining the walls without being exposed to danger. The first thing they did was to 
attempt setting fire to the gates of the temple, which circumstance so terrified the 
faction, that they considered themselves as ruined, and many absolutely abandoned 
the town; nor were the quiet party less elevated with joy than the rebels were de- 
pressed by despair. 



HISTORY OF THE BIBLE. 



639 




640 AN ILLUSTRATED 

While things were in this situation the people demanded that the gates might be 
opened to Cestius, whom they considered in the light of a' friend and preserver. 
This was a most favorable opportunity for Cestius, and had he maintained the siege 
only a short time longer, the whole town must have submitted. But, not considering 
the good disposition of the people in general, or reflecting on the despair into which 
the rebels were thrown, as if he had been infatuated, he suddenly drew off his 
men, and, contrary to all sense and reason, abandoned the siege, at a time when 
his prospects were better than they had been at any former period. The revolters 
were so much encouraged at this unexpected circumstance, that they attacked the 
rear of Cestius's army, and destroyed great numbers both of his cavalry and infantry. 
On the first night after Cestius retreated from the siege, he took up his residence in 
a camp which he had fortified at a place named Scopus; and on th-e following day 
he continued his march, but was closely pursued by the Jews, who annoyed him as 
he went, and destroyed a considerable number of his troops. On the whole this was 
a very disastrous attack to the Romans, and attended with very little loss on the part 
of the Jews. 

Cestius having retreated as far as G-abaoh, there encamped with his army, and, 
during two days, employed his thoughts in what manner he should direct his future 
conduct. On the third day he found that the Jews were so greatly increased in 
numbers, that the whole face of the country was covered with them; and that should 
he continue any longer at Gabaoh, it must be attended with the most fatal conse- 
quences. He therefore issued orders that the army should be eased of all their 
encumbrances, that they might march with the greater expedition ; he likewise di- 
rected that all the mules, asses, and other beasts of burden, should be killed, except 
only as many as were necessary to carry such weapons and machines as might 
afterward be wanted for their own defence. 

In this situation the Roman army proceeded toward Bethoron, Cestius marching 
at their head. While they continued in the open country they did not receive 
any interruption from the Jews; but as they advanced into hollow ways and de- 
files, the enemy, who closely pursued, charged them in front and rear, and dis- 
charging- repeated volleys of arrows and darts, prodigious numbers of them were 
killed. The Romans, however, with great difficulty, got at length to Bethoron, 
under cover of the night; upon which all the passes near that place were secured 
by the Jews, in order to prevent the retreat of their adversaries. 

Cestius, finding in what a disagreeable manner he was surrounded, and that it 
would be impossible to retreat within sight of the enemy, devised a scheme to favor 
his escape. Having stationed four hundred of his troops on the tops of the houses, 
he ordered that they should act the part of sentinels, calling as loud as they were 
able to the watches and guards, as if the army was still in its encampment. While 
this plan was going forward Cestius collected his troops, with which he left Betho- 
ron, and continued to march with them during the whole course of the night. In 
the morning, when the Jews found that the place had been deserted by the main 
body of the army during the night, they were so enraged, that they immediately at- 
tacked the four hundred Romans who had acted as sentinels, slew every one of 
them, and then instantly marched in pursuit of Cestius ; but his troops having ob- 
tained a whole night's march on them, and proceeded with the utmost rapidity 
on the following day, it was not possible to overtake them. Such were the hurry 
and confusion in which the Romans had fled, that they dropped by the way all 
their slings, machines, and other instruments for battery and attack ; which being 
seized by the pursuers, they afterward turned them to their own advantage. The 
Jews pursued their enemies as far as Antipatris; but finding it in vain to continue the 
pursuit, they carefully preserved the engines, stripped the dead, collected all the 
booty they could, and then returned toward Jerusalem, singing songs of triumph for so 
important a victory. In this contest there fell, of the Romans and their auxiliaries, 
three hundred and eighty cavalry, and not less than four thousand of the infantry. 

Elated with this distinguished success, the Jews, on their return to Jerusalem, ap- 
pointed one Joseph, the son of Gorion, a man of great eminence, together with the 
high-priest, as governors of the city. They likewise sent commanders into the dif- 
ferent provinces of Judea and Galilee, in order to secure those places against the power 
of the Romans. Among others Joseph, or Josephus, the celebrated Jewish historian, 
was sent to take upon him the government of Galilee, the princioal towns in which 






HISTORY OF THE BIBLE. 641 

he immediately ordered to be fortified, and every necessary preparation made for at- 
tacking the enemy, should they attempt to invade that province. 

In the meantime the emperor Nero, having received intelligence of the defeat of 
Cestius in Judea, was thrown into the utmost consternation ; but he dissembled his 
fears, by ostentatiously asserting that it was owing to the misconduct of his general, 
and not to their own valor, that the Jews were indebted for victory; for he imagined 
tnat it would be derogatory to ihe sovereign state of the Roman empire, and to his 
superiority over other princes, to discover a concern at the common occurrences of 
life. During this contention between his fear and his pride, he industriously sought 
for a man qualified to assume the important task of chastizing the revolted Jews, pre- 
serving the east in tranquillity, and the allegiance of several other nations who had 
manifested a disposition to free themselves from the power of the Romans. On ma- 
ture deliberation, Nero at length judged Vespasian to be the only man possessed of 
abilities adequate to the important enterprise. Vespasian was then arrived to an ad- 
vanced age, and from his early years had been engaged in a continued succession of 
military exploits. From these considerations, together with his approved courage 
and fidelity, and his having sons for hostages of his loyalty, the emperor determined 
to appoint him to the command of his army in Syria. 

In consequence of this resolution Vespasian, having received his commission from 
Nero, which he accompanied with the strongest professions of friendship and fidelity, 
commanded his son Titus to lead the fifth and tenth legions into Alexandria, while 
himself departed from Achaia, and, crossing the Hellespont, proceeded by land into 
Syria, where he assembled all the Roman forces, and the auxiliaries which the 
princes of the adjoining places had gathered together. 

In the meantime the Jews, being transported to the most excessive degree of ex- 
travagance by the conquest they had gained over the Roman army under the com- 
mand of Cestius, determined to prosecute the war with the utmost vigor. Accord- 
ingly they formed their best troops into a body, and marched against the ancient city 
of Ascalon, with a resolution of attempting the reduction of that place, against the 
inhabitants of which they had the most implacable enmity. The Jewish army was 
under the command of Niger of Perea, Silas, a Babylonian, and John, an Essene, 
who were men equally celebrated for valor, and skill in the management of war. 

Ascalon was surrounded by a wall of surprising strength; but the whole garrison 
consisted only of a troop of cavalry and a company of foot, under the command of an 
officer named Anthony. The Jews being impatient to encounter the Romans, marched 
with the utmost expedition, intending to attack them by surprise; but Anthony, get- 
ting intelligence of their design, stationed his cavalry without the town, in order to 
repulse the enemy. The Roman forces were composed of veteran troops, completely 
armed, well disciplined, and perfectly obedient to order. The Jews had the superi- 
ority in point of numbers ; but they were indifferently equipped for, and by no means 
expert in, the art of war, and the army consisted entirely of infantry. Anthony's 
troops received the first charge with great resolution: his horse broke the first ranks 
of the adverse army, which were immediately put to the rout : great numbers were 
crushed to death by their own people, and wherever they fled they were pursued by 
the Romans. The Jews exerted their utmost endeavors to rally their forces; but 
this was prevented by the Romans, who pursued the advantage they had gained till 
ten thousand of the enemy were slain, among whom were the two generals, John 
and Silas. Niger, the surviving general, with the rest of the Jews, most of whom 
were wounded, escaped to a town in Idumea, named Sabis. 

The resolution of the Jews, however, was not abated by the terrible defeat they 
had sustained ; but, founding their hopes of success on the recollection of former vic- 
tories, they were animated to a more violent desire of revenge. They therefore col- 
lected together a much more numerous army than before, and determined to make a 
second attempt against Ascalon, notwithstanding their want of military skill and dis- 
cipline, the fatal effects of which they had already experienced. But all their hopes 
were soon vanished ; for being surprised by an ambush which Anthony had stationed 
in the way they were to pass, they were entirely routed, without being able to form 
themselves into the order of battle. Eight thousand Jews were slain on the spot ; 
and the rest, with Niger, their general, put to flight. Being closely pursued by the 
Romans, Niger sought refuge in a castle belonging to the village of Bezedel. This 
castle was supposed to be impregnable : and therefore, as the only effectual means 

41 



6i2 AN ILLUSTRATED 

of destroying both Niger and the castle, the Romans set fire to it, after which they 
departed, triumphing in the idea that the leader of the Jews must inevitably perish 
in the flames. Niger, being sensible that this must be the case, if he continued in 
his station, threw himself from the top of the castle into a vault of considerable 
depth, where, after three days, he was found alive by his friends, who were searching 
for his remains, in order to give them interment. This unexpected event transported 
the Jews from a state of despondency into the contrary extreme of joy; and the 
preservation of their general, whom they considered as an instrument essentially ne- 
cessary in the prosecution of the war, they attributed to divine interposition. 

During these transactions, Vespasian arrived with his army at Antioch, where King 
Agrippa, attended by his troops, was waiting to receive him. Hence he pro- 
ceeded to Ptolemais, where the inhabitants of Sepphoris, a city in Galilee, had as- 
sembled on occasion of his expected arrival. These were a well-disposed people, 
and being conscious of the great power of the Romans, as well as desirous of making 
provision for their own safety, they acknowledged Cestius Gallius as their governor, 
previous to the arrival of Vespasian, binding themselves to act in perfect obedience 
to his commands, even against their own countrymen, and at the same time declaring 
their allegiance to the state of Rome. They received a garrison from Cestius Gal- 
lius, and solicited Vespasian to grant them a number of cavalry and infantry suffi- 
cient for their defence, in case they should be attacked by the Jews. Vespasian 
readily complied with this request; for Sepphoris being the most extensive and 
strongest city in Galilee, he judged it expedient to keep so important a place in a 
proper state of defence. 

The number of troops granted by Vespasian to the people of Sepphoris were, a 
thousand cavalry and six thousand infantry ; the whole of which were placed under 
the command of Placidus, the tribune. After these troops had been drawn up on the 
great plain, the foot, for the security of the city, were quartered within the walls, 
and the horse were ordered into the camp. The Roman troops made daily excursions 
into the neighborhood, where they committed many acts of violence, and greatly 
incommoded Joseph (the governor of Galilee) and his friends. Not satisfied with 
ravaging the country, they made booty of whatever they could obtain from the towns, 
and treated the inhabitants with so much severity that they were under the necessity 
of remaining within the walls. 

Matters being thus circumstanced, Joseph exerted his utmost efforts to make him- 
self master of Sepphoris; but he found it so strongly fortified, that it appeared to be 
impregnable, and despairing of success, either by stratagem or force, he abandoned 
all further thoughts of the enterprise. This so irritated the Romans, that they sub-' 
jected the people to the most terrible calamities of fire and sword, putting those who 
attempted resistance to instant death, reducing the rest to slavery, and making booty 
of all the property they could find. 

In the meantime, Titus repaired to his father Vespasian, at Ptolemais, taking with 
him the fifth, tenth, and fifteenth legions, which were reckoned to be the best disci 
plined and most courageous of the Roman troops. These were followed by a troop 
of horse from Cesarea, with a great number of auxiliaries, both horse and foot, from 
other places. The whole army amounted to sixty thousand, exclusive of the train 
of baggage, and a great number of domestics, most of whom, having been trained 
to the practice of war, were but little inferior to the soldiers in courage and dexterity. 

During the time Vespasian was with his son Titus at Ptolemais, he ordered every 
necessary measure to be pursued for the proper regulation and supply of his army. 
In the meantime, Placidus made an excursion into, and overran, the whole province 
of Judea, where he took a great number of prisoners, most of whom he put to 
death. These were people destitute of courage, but such as possessed a greater 
share of intrepidity made a courageous resistance, and secured themselves in the 
cities, and other places of strength, which had been fortified by Joseph. Placidus 
determined to direct his arms against those places where the Galileans had fled for 
sanctuary ; and Jotapata being the strongest hold they possessed, he resolved that 
his first exploit should be to attempt the reduction of that place. The inhabitants 
of Jotapata, however, gaining intelligence of the design of Placidus, and that he was 
marching with all expedition against the place, sallied from the town, in order to give 
him battle. They attacked the Romans by surprise, and as the fate of their wives, 
children, and country, depended on the issue of the contest, they fought with the 






HISTORY OF THE JBIBLE. 643 

most astonishing bravery, and with such success, that they effectually repulsed the 
enemy ; after which, Placidus drew off his army. 

Vespasian, having resolved to make an excursion into Galilee, issued marching or- 
ders to his troops, according to the military discipline of the Romans, and departing 
from Ptolemais, encamped his army on the frontiers of Galilee. He mjght, indeed, 
have advanced farther, but his stopping there was designed to strike a terror into the 
enemy by the formidable appearance of his army. In this conjecture he was not 
deceived, for the news of his approach threw the Jews into the greatest consterna- 
tion; and Joseph's followers, who were encamped at some distance from Sepphoris, 
deserted their leader, even before the enemy came in sight. Being thus abandoned, 
and finding that the spirits of the Jews were entirely depressed, that the majority 
of his people had already joined the enemy, and that the rest seemed inclined to 
follow their example, he retreated to Tiberias, accompanied by a few of his people 
whom he could trust, and who still maintained their fidelity. 

The first place Vespasian laid siege to after his arrival in Galilee, was the city of 
Gadara, which, not having a sufficient number of inhabitants to defend it, he subdued, 
with very little difficulty, on the first assault. The natural enmity of the Romans 
against the Jews, together with a principle of revenge for their having defeated 
Cestius, induced them to put the inhabitants of the town promiscuously to the 
sword; and, not satisfied with setting fire to the conquered city, they burnt and ut- 
terly laid waste the neighboring small towns and villages, and subjected the inhab- 
itants to slavery. 

In the meantime, Joseph (the leader of the Jews in Galilee) left Tiberias, and 
retired to the strong city of Jotapata, which gave great encouragement to the Jews 
of that place. Joseph's retreat was soon made known to Vespasian by a deserter, 
who advised the besieging of Jotapata, observing that, if Joseph could be taken, the 
war must inevitably terminate to the disadvantage of the Jews. Pleased with this 
information, and hoping to get into his power the person whom he considered as the 
most formidable of his enemies, Vespasian despatched Placidus and iEbutius (the 
latter of whom was one of the most celebrated men of the army for bravery and 
military skill) with a thousand cavalry, commanding them to environ the city with 
the greatest expedition, and, if possible, prevent the escape of Joseph. 

The next morning Vespasian issued orders for his whole army to march, and, in 
the afternoon of the same day, encamped about seven furlongs to the north of the 
city. The Romans being greatly fatigued by their march, did not attempt anything 
till the next morning, when they began to assault the city, which was defended with 
great bravery. Vespasian ordered the bowmen and slingers to compel the Jews to 
desert the walls, -while himself, with a body of infantry, began an assault from an 
eminence convenient for battering the place; but Joseph, at the head of the Jews, 
made so furious an attack on the enemy, that he compelled them to retreat. 

The next day the besiegers renewed the assault, and in this action both parties dis- 
played the most distinguished instances of valor. The Jews were encouraged by the 
undaunted firmness and resolution with which, contrary to the most sanguine expec- 
tations, they had sustained the first assault; and the shame of having been repulsed 
invigorated the spirits of the Romans. Notwithstanding the great danger and diffi- 
culty of the enterprise, the latter continued to pursue their attacks with the utmost 
vigor, while the Jews, regardless of their great numbers and strength, made frequent 
sallies against them with considerable advantage. 

The city of Jotapata was situated on a rock, and utterly inaccessible, except on the 
north, where a part of it stood on the brow of a mountain. This quarter Joseph 
caused to be strongly fortified, thereby precluding the enemy from taking advantage 
of another mountain by which it was overlooked, and which, with the other moun- 
tains adjoining, so entirely enclosed the place, that it could only be seen at a ver) 
small distance. 

After several days' fruitless attempts, Vespasian, finding the place so admirably 
situated for defence, and that he had to contend with an intrepid and determined 
enemy, assembled a council of his principal officers, in order to debate on the most 
proper means of obtaining a victory. The issue of this deliberation was, that a large 
terrace should be raised on that side of the city which appeared to be the least capa- 
ble ot resistance. Accordingly, the whole army was employed in the work, which 



641 AN ILLUSTRATED 

they pursued with surprising rapidity, and the utmost efforts of the Jews to oppose 
them proved ineffectual. 

In the meantime Joseph ordered the wall of the city to be raised in proportion to 
the advancement of the enemy's works. The Jews at first declined the undertaking 
' urging the impossibility of pursuing their business, as they should be continually ex- 
posed to the enemy. To remove these fears, Joseph suggested the following inven- 
tion, as a defence against fire, stones, and other weapons. He caused large siakes to 
be fixed in the ground, and raw hides of beasts to be stretched upon them, the yield- 
ing quality of which would prevent any material effect from the lances and stones, 
and at the same time their moisture would damp the fire of the enemy. The Jews, 
thinking themselves secure through Joseph's contrivance, continued indefatigably in- 
dustrious in the work both night and day; and they soon erected a wall several 
cubits high, on which were formed towers and strong embattlements. 

Vespasian now relinquished all hopes cf subduing the place by storm ; he therefore 
blocked it up, flattering himself with the expectation, that by cutting off all commu- 
nication, the consequent necessities of the people would perform the business of the 
sword, or at least render them incapable of making any advantageous resistance. 
There was an abundant supply of corn and all other necessaries in the town, except- 
ing water, which latter article they only received from the clouds, there being neither 
spring nor fountain within the walls of the city. The prospect of a scarcity of water 
induced Joseph, who was determined not to abandon himself to despair, to limit each 
man to a daily allowance, in consequence of which a universal discontent prevailed 
among the people, This circumstance could not be concealed from the Romans, who, 
from an adjacent hill, observed the people assembled to receive' their respective por- 
tions, and were otherwise informed of the general discontent which had taken place 
on that occasion. Vespasian was in continual expectation of making himself master 
of the town ; but Joseph, to convince him that he was not likely to succeed from 
their distress for want of water, hit upon the following stratagem : he caused great 
numbers of wet cloths to be hung upon the battlements, which were no sooner ob- 
served by the Romans, than they concluded a scarcity of water could not prevail in 
the town, as in that case they would hardly make use of such an article in so profuse 
a manner. In consequence of this, Vespasian no longer entertaining hopes that the 
enemy would surrender through want of the necessaries of life, had again recourse 
to arms. This proved a circumstance highly agreeable to the Jews, who, being re- 
duced to the greatest distress, entertained the most terrible apprehensions of falling 
miserable sacrifices to famine, to which they infinitely preferred a glorious death in 
in the field. 

In the midst of this distress, Joseph recollected that on the west side of the city 
there was a hollow or gutter in a place so little frequented, that it was not likely to 
have been observed by the enemy. In consequence of this, he sent messengers to 
the Jews without the city, requesting them to cause water and other necessaries to 
be conveyed to him through this passage and, as a proper security to the mes- 
sengers, he ordered them to be covered with hides of beasts, and to go on their hands 
and feet, that, in case of being observed by the watch, they might be mistaken for 
dogs and other animals. 

This scheme had for some time the desired effect, and an intercourse was main- 
tained between those without the city and those within, to the great satisfaction of 
the latter. But at length the Romans discovered the project, which they effectually 
destroyed by closely blocking up the passage, and thereby cutting off all communica- 
tion whatever. 

Joseph now perceived that it would be fruitless to attempt a longer defence of the 
city, and therefore he joined with several of the principal men in suggesting the 
means of escape. The people, suspecting on what subject they were met to delib- 
erate, repaired in great multitudes to Joseph, earnestly supplicating, that as he was 
the only man from whom they could expect relief, he would not desert them in their 
then extremity ; observing, that while he was secure they could not despair of suc- 
cess, and declaring that they could not die more honorably than while acting in obe- 
dience to his commands. They told him that if it should prove their misfortune to 
fall into the power of the Romans, he would acquire the immortal fame of having 
equally scorned to fly from the enemy, or desert the people under his protection : that 
by leaving them he would manifest a conduct similar to that of a man taking upon 



HISTORY OF THE BIBLE. 645 

him the command of a ship in temperate weather, and abandoning it in a storm; 
they likewise added, that after losing the only man in Avhom they could place a con- 
fidence of success, they could no longer cherish the hope of relieving their country. 

Joseph, who was unwilling to have it believed that his intention was engrossed on 
the means of providing for his own safety, told them, that if they were compelled to 
surrender, his remaining with them could not possibly operate in their favor ; whereas, 
if he obtained his liberty, he might be able to draw an army out of Galilee sufficiently 
early to raise the siege ; and that his continuing in the city would be productive of 
unfortunate instead of happy consequences, since the expectation of making him a 
prisoner would induce the Romans to continue a vigorous prosecution of the siege, 
which they might probably decline if he could effect an escape. 

But these arguments, instead of reconciling the multitude, rendered them still more 
importunate, and with the most bitter lamentations they urgently supplicated that 
he would still continue his protection to them. Impressed with tenderness and grat- 
itude toward the people, Joseph considered that if he remained in the town, they 
would attribute his compliance with their request to the influence they had over him, 
and that if he persisted in a refusal, they might probably detain him by force; and 
therefore resolved to share the common danger, he addressed them as follows : " My 
dear friends and faithful countrymen, the period is arrived when we are required to 
exert our utmost bravery, since in that alone we can place our hopes of safety. If 
we lose our lives our reward will be a large share of honor, and our names will be 
endeared to the latest posterity." 

This address was received with universal satisfaction by the people, immediately 
after which Joseph, at the head of the most courageous of the Jews, assaulted the 
enemy's guards, whom he compelled to desert their trenches and retreat to the camp. 

Joseph and his army now defended themselves against the power of the Romans 
with the most astonishing power and resolution. This they continued to do for the 
space of forty days, when a deserter represented to Vespasian the state of the town, 
informing him that through the loss of men, and the hard duty which the survivors 
were obliged incessantly to perform, the garrison was so reduced that it must neces- 
sarily surrender to a vigorous attack, and more especially if advantage was to be 
taken of a favorable opportunity for making the assault by surprise. He likewise 
strongly advised the Roman general to attempt the enterprise before daylight, when 
the Jews would not be apprehensive of danger, and the vigilance of the guard abated 
by fatigue and an inclination to sleep. 

Vespasian, being sensible that the Jews possessed a remarkable fidelity to each 
other, which the most excruciating torments could not force them to violate, was un- 
willing at first to put any confidence in what the deserter had related. He had been 
witness to a recent instance of the amazing constancy and resolution of the Jews, in 
the case of one of Joseph's people, who being made a prisoner, and interrogated 
respecting the state of the city, refused to divulge a single circumstance, and per- 
sisted in that resolution during the most excessive torments, and while he was under- 
going the sentence of crucifixion. Considering, however,* that the information of the 
deserter might possibly be founded in truth, and that no ill consequences were likely 
to ensue from his appearing to believe that to be the case, Vespasian ordered the man 
to be secured, and every necessary preparation to be made for the attack. 

The Roman army began a silent march at an appointed hour of the night, which 
had been previously agreed upon according to the plan laid down by the deserter. 
On their arrival at the walls of the town, finding the sentinels asleep, they imme- 
diately despatched them, and without the least molestation entered the city, followed 
by a large body of troops under the command of the tribune Placidus. Notwithstand- 
ing it was open day before the Romans gained possession of the fort and made them- 
selves masters of the town, the Jewish army was so exhausted and fatigued by inces- 
sant labor and watching, that they did not entertain the least idea of their danger till 
the enemy had actually gained their point; and even those who were awake were 
almost equal strangers to the misfortune, as they could not clearly distinguish objects 
on account of a thick fog which then prevailed, and continued till the whole Roman 
army had gained admittance into the city. 

The Romans, recollecting the sufferings they had undergone during the course of 
the siege, laid aside every sentiment of humanity and compassion toward the besieged, 
rhev threw many of the Jews from the top of the fort who were instantly killed by 



646 AN ILLUSTRATED 

the fall, and others, who had courage enough to make resistance, were either pressed 
to death by the immense crowds of the enemy, or forced down precipices, and killed 
by the ruins which fell from above. Such of the guards as first observed the city to 
be taken fled to a turret on the walls, where they were attacked by the enemy, 
against whom, for some time, they made a resolute defence. Being oppressed by 
numbers, they offered to capitulate; but their proposals were rejected and the whole 
put to the sword. Every Jew who was met by the Romans on that day was put to 
instant death ; and during some following days they carefully searched for such as 
had concealed themselves in private places, all of whom, except women and chil- 
dren, they destroyed. Having thus obtained a complete victory, Vespasian, after 
withdrawing his forces from the town, ordered the fortress to be burnt, which was 
accordingly done, and the whole city laid in ruins. 

The Romans, induced partly by personal enmity, and partly by an officious zeal to 
ingratiate themselves into the favor of their general, assiduously employed themselves 
in searching every part of the adjoining country, in order to find out the leader 
of the Jews. It was Joseph's fortune to escape through the midst of his enemies, 
and to find a deep pit, having a passage leading to a spacious cavern, in which he 
discovered forty distinguished Jews who had there taken sanctuary, anct were sup- 
plied with sufficient necessaries to last them several days. The enemy being in pos- 
session of the whole adjacent country, Joseph judged it unsafe to venture abroad by 
day, and therefore he left his retreat only by night, with a view of discovering if 
there remained any probability of effecting an escape; but finding the enemy exceed- 
ingly vigilant, he repeatedly returned to the cavern despairing of success. On the 
third day he was betrayed by a woman ; in consequence of which, Vespasian 
despatched Paulinus and Gallanicus, two tribunes, to the place where he was secreted, 
authorizing them to assure Joseph, that, on condition of leaving his retreat, he 
should meet with a kind and honorable reception. Joseph, conscious that the injuries 
the Romans had sustained at his hands entitled him to punishment rather than 
reward, thought it unsafe to rely on Vespasian's word of honor, and therefore he de- 
clined the proposal. In consequence of this, Vespasian sent another tribune, named 
Nicanor, who had long been intimately acquainted with Joseph, and was in fact his 
most sincere friend. Nicanor forcibly expostulated with him on the impropriety of 
refusing to comply with Vespasian's request ; he represented to him the generosity 
and benevolence of the Romans toward those they conquered: that, so far from Ves- 
pasian's entertaining an enmity against him, he highly esteemed him as being a man 
of singular intrepidity, and possessed of other eminent virtues; and that the Roman 
general must indisputably have favorable views, since he condescended to propose 
terms to a man who was already subject to his power. " Can you imagine," said 
Nicanor, " that Vespasian would employ a friend in an office of treachery, or that "I 
would accept from him so dishonorable a commission?" 

Notwithstanding these remonstrances, Joseph, for some time, declined a compli- 
ance ; but at length, from the very forcible arguments and advice of Nicanor, he 
agreed to submit. In consequence of this, his companions instantly drew their 
swords, and threatened, if he surrendered, to put him to death. Joseph, being appre- 
hensive that they might carry their designs into execution, was desirous of avoiding 
so horrid an intention ; to effect which he addressed them as follows : " Why, my 
good friends, do you suffer yourselves to be so far transported by the violence of pas- 
sion as to cherish the idea of separating the soul and body, which are so intimately . 
united by nature ? To fall by the hand of a victor in a war maintained according to 
the laws of arms, is without dispute a glorious fate. I should make no greater diffi- 
culty of taking away my own life than of requesting a Roman to perform that office ; 
but if the Romans are inclined to show mercy to an enemy, will reason justify that 
enemy in having no mercy on himself? No death can be more honorable than that 
of the man who yields his life to the superior power of an adversary that means to 
deprive him of the inestimable blessing of liberty. But the Romans wish not our 
deaths and all animosity should now cease, for the cause of our contention is at an 
end. The man who rejects life when his duty requires him to preserve it, is as pu- 
sillanimous as he who, in opposition to the dictates of honor, trembles to meet his 
fate. Is it not from the fear of death alone that we hesitate to yield to the Romans? 
Shall we precipitate ourselves into certain destruction for the purpose of avoiding a 
threatened danger, which probably may not arrive ? If you conceive that we ought 



HISTORY OF THE BIBLE. 647 

to die to avoid slavery, I must request you to recollect that we enjoy not liberty in 
the miserable situation to which we are now reduced. If you suppose him to be a 
brave man who deprives himself of life, I would ask what opinion you would form 
of the commander of a vessel who during a calm should sink his ship from an ap- 
prehension that a tempest might arise? The desire of preserving life is a principle 
implanted in the whole animal creation ; and therefore to deprive ourselves of exist- 
ence is to violate the order of nature, and offer a sacrilegious insult to God. If we 
desire to live, may we not indulge that desire, since we have given exemplary proofs 
of our courage and virtue? But if we are resolved to die, let us fall by the hands 
of our conquerors. We shall have no cause for regret if the Romans prove treach- 
erous ; but, on the contrary, we shall resign our lives with pleasure, since we shall 
enjoy the satisfaction of knowing that the perfidy of the enemy must necessarily 
diminish the glorv of their victory, and render them infamous to the latest pos- 
terity." 

Joseph imagined that these arguments would have induced the Jews to relinquish 
the determination of putting an end to his life ; but in this he found himself mistaken, 
for instead of appeasing, his address provoked them to the utmost extravagance of 
rage ; they approached him with their swords drawn, upbraided him in the most 
severe terms as being of a contemptibly irresolute disposition, and threatened him 
with instant death. Thus situated, Joseph addressed his companions in the most 
soothing manner, which seldom fails to gain respect from those who have been 
accustomed to obey; he called one by his name, took another by the hand, and en- 
deavored to engage the attention of the rest by arguments and such other means as 
he conceived to be best adapted for obtaining the end he had in view. Thus, by a 
singular address in applying to the various humors and dispositions of his com- 
panions, Joseph averted the danger that threatened him. The rage of the Jews 
subsided, their esteem and veneration for their general revived, and they freely gave 
him his liberty to act as he should think proper. Being thus relieved from the ex- 
tremity to which he was reduced by the Romans on one hand, and by his own coun- 
trymen on the other, Joseph surrendered himself to Nicanor, who immediately con- 
ducted him to Vespasian. 

The desire of seeing Joseph appear before the Roman general caused prodigious 
numbers of people to assemble, some of whom rejoiced to see that he was alive, while 
others vented menaces and the most bitter execrations against him. Those who were 
sufficiently near to observe his person, recollected the many extraordinary incidents 
of his life, and reflecting on his then situation, were greatly astonished on the com- 
parison. Notwithstanding the inveteracy wmich the Roman general had entertained 
against Joseph, they tenderly compassionated him in his captivity; but Titus was 
most particularly affected, for on account of his advanced age, and the unconquerable 
dignity of his mind in the most extreme dangers and distresses, he entertained a great 
veneration for Joseph, whose former elevated station and great exploits, together 
w^ith the humiliating condition to which he was now reduced, he most seriously con- 
sidered, and then proceeded to make some reflections on the chance of war, and the 
mutability of human affairs. Those who heard Titus adopted his sentiments; and 
he greatly contributed toward the preservation of Joseph, by influencing Vespasian in 
his favor. 

Vespasian intimated his intentions of sending Joseph to Nero, and ordered him to 
be kept a close prisoner. In consequence of this Joseph requested to have an audience 
with Vespasian, which being granted, he Avas conducted to the general's apartment, 
whence every person was dismissed, except Titus and two of his friends. In the 
presence of these Joseph, addressing himself to Vespasian, spoke as follows: " You 
see me here, sir, your prisoner, and perhaps you consider me in no other character ; 
but believe me, I am no less than a messenger sent by Providence to impart to you 
a matter of the highest importance.* Had I not been charged with this commission, 
I should have acted consistent with the character of a Jewish general, and have died 
rather than have submitted to be made a prisoner^ It is unnecessary to send me to 
Nero, since Vespasian is so near succeeding to the empire, which, upon his decease, 

* While Joseph was with his companions in the cavern, he had a most remarkable vision, in which were 
communicated to him the success and grandeur which the Romans should experience, and the miseries 
which should attend the Jews. It was likewise revealed to him that Vespasian should become emperor, 
and that himself should be the messenger of that intelligence ; and this it was that made him so strenuous 
m requesting his companions to spare Ids life. 



648 AN ILLUSTRATED 

will devolve on his son Titus. Let me be kept a prisoner, and guarded with unre- 
mitting circumspection; I only request to remain the prisoner of Vespasian, who, by 
the right of conquest, is become the master of my life and liberty, and will, in a short 
time, be advanced to the sovereignty of the Roman empire. If it shall hereafter ap- 
pear that I have made use of any artifice to induce you to repose confidence in an 
impostor, you will perform an act of justice in subjecting me to the most severe and 
exemplary punishment." 

At first Vespasian considered Joseph's address as a mere fiction, contrived for the 
purpose of obtaining his favor; but experiencing certain indications, and finding them 
exactly correspond with what Joseph had related, his doubts gradually subsided, and 
he gave full confidence to the prediction. One of the persons who was permitted to 
be present at the interview, observed to Joseph, that since he pretended to a knowl- 
edge of future events, he requested to be informed by what means it happened that 
he remained ignorant of the destruction of Jotapata, and of his own captivity. To 
which Joseph replied, he had predicted to the inhabitants that the town would be con- 
quered, and himself made a prisoner by the enemy. In consequence of this reply, 
Vespasian ordered a secret inquiry to be made among the Jewish prisoners relative 
to the truth of what he had asserted ; this was accordingly done, and the Jews con- 
firming every particular related by Joseph, the general was induced to judge more 
favorably of what he had foretold respecting himself. 

Joseph continued to be guarded with the greatest circumspection; but the irksome- 
ness of confinement was in a great degree mitigated, by his being allowed every ac- 
commodation and convenience, together with the particular respect and kindness 
which he received from Titus. 

After the conquest of Jotapata, and the total destruction of that city, Vespasian 
repaired with his army to Cesarea, where he took up his winter quarters ; but that 
he might not overburden the inhabitants of that city, he sent the fifth and tenth 
legions to Scythopolis. 

Early in the ensuing spring Vespasian renewed his operations against the Jews. 
He sent his son Titus at the head of a considerable army into one part of Judea, 
while himself went into another ; and between them they reduced the most principal 
places in that country, the inhabitants of some of which quietly submitted : but 
others, after holding out with the utmost resistance in their power, were conquered, 
and great numbers put to the sword. 

After these conquests Vespasian returned to Cesarea, where he formed the resolu- 
tion of laying siege to Jerusalem ; but while he was making the necessary prepara- 
tions for this purpose, he received an account of the death of Nero, after a reign of 
thirteen years and eight days. In consequence of this intelligence, Vespasian sus- 
pended bis preparations for the expedition toward Jerusalem. Finding that Galba 
was destined to succeed to the empire, he thought it would not be a prudent measure 
to take so important a step without express orders for so doing. He therefore de- 
spatched his son Titus to wait on Galba, at once to congratulate him on the succession 
to the empire, and to take his directions how to act in the then emergency of affairs. 
King Agrippa (who was at this time in Cesarea) being desirous to embark with Titus 
on this interesting occasion, they set sail in the same vessel ; but while they were on 
their voyage (which was exceedingly tedious owing to the contrariety of the wind) and 
near to Achaia, they received intelligence that Galba was slain, after having governed 
only seven months, and that Otho succeeded him, who reigned only three months. 
This change in affairs did not prevent Agrippa from prosecuting his journey from 
Achaia to Rome; but Titus sailed thence to Syria, and proceeded with all expedition 
to his father at Cesarea. 

A short time after the return of Titus to Cesarea, Vespasian received intelligence 
that a civil war had broke out in Rome, occasioned by Vitellius, a daring and enter- 
prising man, who, on the death of Otho, had, with the assistance of a great body of 
German soldiers, possessed himself of the sovereignty of the empire. Vespasian was 
a man who had a just opinion of the respect that should be shown to superiors, and 
was as well calculated to obey as to command ; but notwithstanding this, he was 
greatly chagrined to acknowledge the supreme authority of him who rather seized 
the empire as a plunder, than became possessed of it as an honor. In a word, this 
astonishing change in the public affairs affected him to such a degree, that he could 
no longer entertain any idea of prosecuting foreign wars, when his country at home 



HISTORY OF THE BIBLE. 649 

was distracted by the most disagreeable circumstances. Yet, though his indignation 
on the one hand urged him to a speedy revenge, yet on the other he was deterred 
from putting his design into execution, by the consideration of the difficulties and 
hazards that would attend so long a journey in the midst of winter, beside the prob- 
ability of many unexpected incidents which might happen before he could arrive in 
Italy. 

While Vespasian was debating this subject in his mind, the officers of his army 
(all of whom were thoroughly acquainted with the revolutions which had taken 
place in Rome) associated together, and discoursed with the utmost freedom on the 
affairs of the state and government. Among other things they exclaimed most vio- 
lently against the German soldiers, who were the protectors ofVitellius, ridiculing 
them as a band of dissolute and effeminate creatures, who would be afraid to face 
even the usual terrors of war. " What," said they, " shall people like these dispose 
of armies, or rather sell them to the highest bidder ? Is it possible for them to im- 
agine that we who have undergone all the fatigue attending excessive labor, till we 
are grown old in the use of arms, — that we will ever submit to be governed by an 
emperor chosen by them, when we have a prince of our own who is much more wor- 
thy of the government ? Besides, if we omit the present opportunity of testifying 
our gratitude for the numerous obligations we owe to the generosity of Vespasian, it 
is not very probable that a similar prospect of paying him the proper compliment will 
ever again offer. Exclusive of these considerations, the personal merit of Vespasian 
hath as much better qualified him for the dignity of emperor, than that ofVitellius, 
as our merits have qualified us for the choice, beyond that of those who have elected 
him. With regard to Vespasian, there can be no debate or competition ; for the 
senate and people of Rome are entirely in his interest; nor would they even listen to 
an insinuation of the licentiousness and debauches ofVitellius being put in competi- 
tion with ihe modest and temperate behavior of Vespasian; for this, in fact, would 
be to prefer an abandoned tyrant to an humane prince. After all we have said, let it 
be considered what a ridiculous figure we should make, and how egregiously we 
should be duped ; we, who of all men living, have the greatest obligations to Vespa- 
sian, if the senate themselves should elect him emperor, and thus take out of our 
hands the merit of so distinguished an action, while we are idly debating on the 
method of proceeding in such an exigency." 

To this purpose was the conversation of the officers under Vespasian. Their first 
meetings were held in a secret manner ; but having publicly declared their sentiments 
to the soldiers, all of whom agreed with them in opinion, they resolved to make 
choice of Vespasian as emperor, and entreated him to take under his protection an 
empire that was shaken to its foundation. Vespasian had for a long time been the 
support of the empire; but he was so far from being ambitious of the dignity of em- 
peror, that he absolutely declined it, declaring that he chose rather to continue in that 
line of life to which he had been accustomed, than accept of the pomp and dignity to 
which he was invited. But the more desirous Vespasian was to avoid this compli- 
ment, the more earnestly did the people press his acceptance of it ; till at length, on 
his repeated refusal, they advanced to him with drawn swords, and threatened his 
destruction if he any longer refused accepting an honor of which he was so deserving. 
Still, however, for a time, he refused ; but at length yielded to an importunity that 
was not to be resisted. 

The government of the empire was no sooner accepted by Vespasian, than Mucia- 
nus and the other officers joined with the whole body of the army in requesting that 
he would immediately march his forces against Vitellius ; but Vespasian thought it 
would be most prudent first to bring over to his interest the people of Alexandria, by 
means of which he should obtain such advantages as would not only secure himself, 
but, in all probability, crown his enterprise with success. Egypt, on account of the 
prodigious quantity of corn which it produced, was deemed one of the most important 
branches of the empire : wherefore Vespasian was of opinion, that if he could but pos- 
sess himself of that country, the people of Rome might be induced rather to expel 
Vitellius, than run the risk of starving if they refused so to do, which would be the 
natural consequence if they could not obtain proper assistance from Egypt. 

These observations being highly approved of by the officers, Vespasian immedi- 
ately wrote a letter to Tiberius, the then governor of Alexandria, informing him that, 
at the importunity of his soldiers, he had been prevailed on to take the government 



650 AN ILLUSTRATED 

into his own hands, and that he thought he could not act more prudently than to re- 
quest the favor of his advice and assistance in the office of administration. Tiberius 
had no sooner read this letter than, with the utmost freedom and goodwill, he took 
an oath of fidelity to Vespasian, and caused the like to be done by all the inhabitants 
of the city. This oath was taken with every possible demonstration of joy and 
esteem; for they were previously informed of the good intentions of the new emperor, 
and confided in his virtue and honor. Tiberius made a generous use of the power 
intrusted to him for the public welfare, and immediately began to make the necessary 
preparations for receiving Vespasian. 

Intelligence of Vespasian's being advanced to the dignity of ruling the empire was 
propagated with the utmost speed through every part of the eastern country; and 
wherever this news arrived, it was so grateful to the people, that the inhabitants of 
the several cities kept a holyday on the occasion, and offered up their prayers that 
the reign of Vespasian might be long and happy. Several ambassadors from Syria 
and other provinces, waited on Vespasian, with congratulatory addresses on his being 
appointed to the government of the empire. Among the rest was Mucianus, the 
governor of Syria, who gave him the utmost assurance of the loyalty and affection of 
the people in general, which they had testified by cheerfully taking the oath of 
fidelity to his person and authority. 

These favorable circumstances struck a deep impression on the mind of Vespasian, 
who could not help seriously reflecting that they had less the appearance of being the 
work of chance than the immediate effect of a disposing Providence; and he thought 
it appeared that he had not been raised to so distinguished an elevation by the power 
of fortune, but by divine interposition. Reflecting on this subject there occurred to 
his mind several prophetical hints which had happened in the course of his life, all 
tending to the same end. Among the rest he could not but recur to the circumstance 
of Joseph having, while he remained a prisoner, and during the life of Nero, called 
him by the title of emperor. ' This singular prediction had great influence on the 
mind of Vespasian, and the greater, because the parly was still a prisoner: wherefore 
sending for Mucianus and others of his officers, he spoke to them of the singular 
courage and bravery of Joseph, and how gallantly he had behaved himself at the 
siege of Jotapata. After this he mentioned several other particulars respecting him, 
and at length adverted to the subject of his predictions : " Those," said he, " I at 
first imagined to be nothing more than contrivances for his own preservation ; but the 
event has proved that they were actually the result of divine providence; wherefore, 
my friends, it would be an indelible disgrace in me longer to detain, in the abject 
condition of a prisoner, the person who first declared to me the news of my advance- 
ment." 

Having said this Vespasian instantly sent for Joseph, and, in the presence of the 
company, restored him to his liberty. From this instance of gratitude in Vespasian, 
his officers formed the most favorable idea of their own situation, thinking that they, 
who were his faithful friends and servants, should experience every indulgence under 
so kind a master. During this scene Titus was present,, who, in a most submissive 
manner, hinted to his father, that the single granting of liberty to Joseph was leaving 
the generosity of his plan incomplete: that his chains ought not only to be taken off, 
but broken, for if that was not done the dishonor of his imprisonment would remain 
with him, though his person was restored to liberty. Vespasian, coinciding in this 
opinion, gave immediate orders that his chains should be cut to pieces ; which cir- 
cumstance not only gave the most extensive freedom to Joseph, but so raised his rep- 
utation as a prophet, that every person was disposed to give credit to any of his 
future predictions in as full and ample a manner as they had done to what he had 
already foretold. 

A general council was now held to consider the most proper measures to be taken 
in the then exigency of affairs, in which it was resolved that Titus should prosecute 
the war against the Jews, and that Vespasian should go to Alexandria, and use such 
methods as he thought. advisable for suppressing the disturbances at Rome, occasioned 
by the usurper Vitellius. 

On Vespasian's arrival at Alexandria he was received by the people of that city 
with the utmost demonstrations of joy ; and measures were instantly concerted for 
reducing Vitellius, and quieting the disturbances which then took place at Rome. 
For this purpose he despatched a considerable army of cavalry and foot, under the 



HISTORY OF THE BIBLE 651 

command of Mucianus, through Cappadocia and Phrygia, into Italy, being afraid to 
trust his troops by sea during the winter season. 

In the meantime Antonius Primus (an excellent soldier who had been banished by 
Nero, but restored by Galba, a friend to Vespasian) marched at the head of the third 
legion to give battle to Vitellius, the latter of whom being informed of his intentions, 
sent a strong army under the command of Caecinna to oppose him. As soon as Cse- 
cinna met Antonius (which was on the confines of Italy), he was struck with terror 
at the numbers, order, and discipline of his army. He was totally at a loss how to 
act : he did not dare to risk a battle, nor could he think of running away from them; 
and therefore he chose rather to be considered as a deserter than a coward. Having 
assembled his centurions, tribunes, and all the rest of his officers, he exerted the ut- 
most power of his oratory in a declaration of the different degrees of merit between 
Vespasian and Vitellius. The one he extolled to the highest degree, and depreciated 
the character of the other ; and all this with a fixed design to prevail on the soldiers 
of Vitellius to take part with Vespasian. The speech he made on this occasion was 
to this effect : "Vitellius possesses nothing more than the name of an umperor • 
whereas the claim of Vespasian is not only founded on the strictest equity, but his 
persou is stamped Avith the indubitable marks of the imperial character. Besides, 
the troops of Vespasian are so numerous and well-chosen, that it will be in vain for 
us to think of entering into a contest with him. This being the case, had Ave not 
better noAV act the same part, as of our own choice and free will, that we shall other- 
wise be compelled to do through the force of mere necessity ? While I say this, I 
am certain that Vespasian is able to carry his design into execution without our aid 
or assistance ; but Vitellius, so far from being able to protect his adherents, is by no 
means in a condition to defend himself." 

These arguments were urged with so much zeal that Caecinna obtained the point 
at which he labored, and prevailed on his troops to go over to Antonius. But on the 
folloAving night Caecinna's people, partly repenting of Avhat they had done, and partly 
in fear of the consequence, in case Vitellius should prove successful in the contest, 
advanced in a rage, with drawn swords, to despatch Caecinna, which they would 
have certainly done, had not the tribunes strongly interposed in his favor. Hereupon 
they desisted from taking aAvay his life, but insisted that, as a traitor, he should be 
immediately sent in chains to Vitellius. 

As soon as Antonius was informed of this event, he immediately went with a party 
to attack them as deserters. For some time they made a faint resistance, but receded 
on the first violent attack, and fled toward Cremona. Antonius interposing with hi§ 
cavalry betAA r een the fugitives and the town, and entirely surrounding them, destroyed 
great numbers on the spot, and, pursuing the rest, put the Avhole to the SAVord, ex- 
cept their general Caecinna, Avhom he set at liberty, and despatched to Vespasian with 
an account of the victory. 

After this defeat, Antonius marched with his army toward Rome; information of 
which being made knoAvn to Sabinus, the brother of Vespasian, he that same night 
assembled the city guards, and possessed himself of the capital. On the following 
day great numbers of persons of distinguished rank joined his party, among whom 
Avas Domitian, brother to Titus, and younger son to Vespasian. 

Vitellius paid little regard to the proceedings of Antonius, the principal vieAV of 
his resentment being directed toward Sabinus, and the other persons Avho had joined 
with him in the revolt ; and being by nature of a savage and ferocious disposition, 
but particularly so to those of distinguished rank, he despatched a body of his own 
troops to attack them. In this enterprise the most singular instances of bravery 
were displayed on both sides; but in the end, the troops of \itellius became 
victorious. Domitian, and other Romans of the first rank, made their escape ; 
but the greater part of the people were destroyed, and the victors, after plunder- 
ing the temple of Janus, burnt it to the ground. With respect to Sabinus, he was 
made prisoner, and conducted to Vitellius, who ordered him immediately to be put 
lo death. 

The next day Antonius arrived Avith his army, when a desperate battle ensued 
between him and the troops of Vitellius. The forces of Antonius being divided, 
they engaged in three different parts of the city at the same time, and the contest 
was continued for that day without any material advantage on either side. Early 
the next morning Mucianus with his army entered Rome, and joining that of Ante- 



P52 AN ILLUSTRATED 

mus, the attack was renewed with the utmost vigor, and the troops of Vitellius 
being defeated, were all put to the sword. 

Thus was this mighty city taken hy her own natural subjects ; and as it was fatal 
(o many thousands, so likewise was it to Vitellius himself, whom the soldiers drag- 
ged out of his palace, and (without hearkening to any entreaties, binding his hand's 
behind him, and throwing a halter about his neck) drew him into the public Forum, 
through the main street, called Via Sacra. As he went along, they used the most 
opprobrious language, and treated him with the greatest indignity they could pro- 
ject ; they pelted him with dung and filth, and held the point of a sword under his 
chin to prevent his concealing his face. At length they conducted him to the com- 
mon place of execution, where, with many blows and wounds, they despatched him 
in the 56th year of his age, and after a short reign of only eight months. Having 
wreaked their vengeance thus, they dragged his body from the spot where they had 
killed him, and threw it into the river Tiber ; after which, they not only made his 
brother, and only son, but likewise all whom they met with of his party, victims to 
their resentment. 

As soon as the fury of this carnage was over, the Roman senate assembled, and, 
with unanimous consent, not only declared Vespasian emperor, but conferred the title 
of Csesar upon his two sons, Titus and Domitian ; nominating the former to be con- 
sul with his father for the ensuing year, and the latter to be prsetor with consular 
power. They likewise rewarded Mucianus and Antonius, with several others, for 
contributing to this happy revolution ; and despatched couriers to Vespasian, at Alex- 
andria, to tender him their homage and obedience, and to desire his speedy return to 
Rome. On this occasion the people made two festivals, one for their deliverance 
from the tyranny of Vitellius, and the other for the happy advancement of Vespasian 
to the government of the empire. But it is now time to return to Titus. 

Before Vespasian left Judea, he, by the advice of his council, committed the man- 
agement of the war against the Jews to his son Titus, well knowing his extraordi- 
nary valor and skill for such an undertaking. Himself had reduced most of the 
country, except Jerusalem ; but Jerusalem was the capital city, fortified with three 
walls on every side, except where it was fenced with deep valleys, having the castle 
of Antonia, the temple, the palace of Acra, the towers on Mount Sion, and several 
other places almost impregnable ; so that great consultation, and a preparation of 
many materials, were required to carry on such a siege. 

The inhabitants of Jerusalem had been for a long time in the most distressed sit- 
uation, owing to the several parties and factions which had taken possession of dif- 
ferent parts of the city, and were not only murdering each other, but, in their rage 
and madness, destroyed such a quantity of provisions as might have served the city 
for several months. 

Jerusalem was involved in these sad circumstances, when Titus, with a powerful 
army, and all kinds of warlike engines, approached, and sat down within six or seven 
furlongs of the city, a little before the feast of the passover. By these means he shut 
up an infinite number of people who had come from all parts to that solemnity, 
which, in a short time, occasioned a great consumption of their provisions. 

On the first appearance of so formidable an army, the several factions unanimously 
agreed to oppose it ; in consequence of which, they sallied out with great resolution 
and fury, and putting the Romans to disorder, obliged them to abandon their camp, 
and fly "to the mountains. But the Jews were at last repulsed, and driven into the 
city by Titus, who particularly distinguished himself as a courageous and expert 
warrior. 

When Titus had properly placed his engines (which was not done without great 
opposition), he battered the* outward walls, and, on the third day of May, making a 
breach, entered and took possession of the northern quarter of the city, as far as the 
castle of Antonia, and the valley of Kedron. Having done this, he gave the besieged 
all possible assurances of pardon and civil treatment if they would but submit: but 
they, judging his order to be the effect of cowardice, refused to accept of any terms 
or conditions whatever. 

On the fifth day after this Titus broke through the' second wall, and though the 
besieged made several sallies, and drove him out again, yet he recovered the place, 
and possessed himself of the lower city. 

Though Titus was now thoroughly convinced, in his own mind, that he could by 



HISTORY OF THE BIBLE. 



653 




654 AN ILLUSTRATED 

force of arms easily make a complete conquest of the city, yet he was willing, if pos- 
sible, to effect it without any further loss of blood. He "therefore, in the first place, 
sent a messenger to the Jews, requesting that they would have so much regard to 
their own interest as to surrender a place, of which he could, at any time, make him- 
self master. But this not answering his wishes, he despatched Joseph to them, 
thinking that when they were addressed by their own countryman, and in a language 
familiar to them, it might probably be attended with success. In conformity to the 
directions given by Titus, Joseph first walked through several parts of the city, after 
which, stopping on an elevated spot, within the hearing of the enemy, he addressed 
them in words to this effect : " Countrymen and friends, it is my earnest request, 
that if you have any esteem for your lives and liberties, any veneration for your city, 
your temple, and your country, you will, on the present occasion, give a proper testi- 
mony of your sensibility, and learn, even from strangers and enemies, to have a 
proper regard to your own interest. You may have observed, that the Romans en-^ 
tertain so great a veneration for sacred things, that they make a scruple of seizing 
anything that is holy ; and this they do, though they never presumed to have any 
share, concern, or interest, in your communion ; whereas you, on the contrary, instead 
of protecting the religion in which you were educated, seem conspiring to complete 
its destruction. Are you not by this time convinced that, your fortresses being beaten 
down, and a great part of your walls left in a defenceless condition, your weakness 
is sufficiently exposed, and that it is an absolute impossibility to support yourselves 
much longer against so formidable a power as that with which you have to contend ? 
It is true, that engaging in the cause of liberty is a glorious task, provided it be un- 
dertaken before that liberty is likely to be lost or forfeited ; but when the latter is the 
case, it is idle to think of attempting to throw it off, and all further endeavors will 
rather tend to produce a disgraceful death, than give the opportunity of preserving a 
life of honorable freedom. A state of bondage to a master whom a man of honor 
would blush to acknowledge his superior, is indeed a scandalous state ; but submis- 
sion to a people whose authority is acknowledged by the whole world, is by no means 
disgraceful. Conscious of this truth, your ancestors, who were more wise and pow- 
erful than you are, were induced to pay allegiance to the Romans, which they cer- 
tainly would not have done had they not been fully convinced that it was the will of 
Providence they should submit. But wherefore would you any longer continue a 
contest that is, in effect, already decided ? For if your walls were yet perfect, and 
the siege actual^ raised, so long as the Romans resolved not to quit the place, you 
must soon be starved into submission. Famine has already made great havoc among 
you, and the calamity will daily increase, as there is no guarding against the conse- 
quence of the severities of hunger. It will therefore well become you to recollect 
yourselves, and take advice while it may be serviceable to you. The Romans are of 
a liberal disposition, and will be ready to forgive all that is past, if you do not con- 
tinue to exasperate them till forgiveness would look like weakness. But if you 
resist till they storm the city, instead of mercy, you will fatally experience their 
resentment from the point of the sword." 

These friendly admonitions made not the least impression on the perverse Jews, 
who, instead of paying' attention to them, treated Joseph with the utmost contempt, 
and, had he not been properly guarded, would have put him to death. In conse- 
quence of this, Titus resolved to proceed with the utmost severity against them. 
Accordingly, when any fled from the city (which great numbers were constrained to 
do on account of the want of provisions), they were no sooner^ taken than Titus or- 
dered them to be scourged and crucified. This, however, he did not do from motives 
of cruelty, but with a view of striking terror in the multitude, in hopes that they 
would the sooner give up all opposition, and surrender themselves to the superior 
force of his arms. 

Finding every method ineffectual to bring the Jews to submission, Titus, on the 
12th of May, began four mounts for his battering-rams, two near the castle of Anto- 
nia, where he was in hopes of taking the temple, and two near the monument of 
John, the high-priest, where he supposed he might, without much difficulty, break 
into the upper city. But in two bold sallies, the besieged ruined and destroyed the 
mounts, and, having burnt several battering-rams, and other engines, pressed for- 
ward, and broke into the very camp of the Romans. At length they were repulsed 
by Titus, who (in a council of war) resolved to surround the whole city with a wall. 



HISTORY OF THE BIBLE. 655 

or in frenchmen t, to hinder the flight of the besieged, and to prevent all relief from 
coming into the city, thereby strictly verifying the words of our blessed Redeemer: 
"The days shall come upon thee, that thine enemies shall cast a trench about thee 
and compass thee around, and keep thee in on every side." Luke xix. 43. 

This work was executed with such astonishing celerity > that the whole was fin- 
ished within the space of a few days. But it made no impression on the besieged, 
notwithstanding the famine began to rage with the* most horrid violence, and such a 
mortality ensued, that within the space of three months no less than 115,080 car- 
casses of the poorer sort were carried to be buried at the public charge, 600,000 were 
thrown out at the gates ; and when the number of dead bodies increased to such a 
degree that they had no place to bury them, they gathered them together in the 
largest houses adjoining, and there shut them up. 

All this time the famine increased to such a degree, that wives took the meat out 
of their husbands' mouths, children from their parents, and mothers from their 
children; old men were driven from their meat as persons of no use, and young men 
tortured to confess where their provisions lay ; sinks and holes were continually 
raked to find offal for food, and the very soldiers (who were the last that would 
want) began to eat girdles, shoes, hay, and other articles ; and, what was worst of 
all, and the most shocking to human nature, a woman of quality even boiled her 
own child with an intent to eat it. This act appeared so detestable in the eyes of 
Titus, that (after having repeatedly offered peace and pardon to the Jews if they 
would submit, and as often received a denial) he publicly declared that " he would 
bury the abominable crime in the ruins of their country, and not suffer the sun to 
shine upon that city, whose mothers eat their own children, and whose fathers, no 
less culpable, did, by their obstinacy, reduce them to such an extremity." 

With this resolution he ordered all the groves to be cut down within a consider- 
able distance of the city, and, causing more mounts to be raised, on the first of July 
he began to batter the wall of Antonia, and, on the fifth, entered the castle by force, 
and pursued the flying Jews even to the temple. Both Titus and Josephus again ex- 
horted them to surrender, but all to no purpose: they absolutely refused every accom- 
modation, and even boasted that rather than submit they would glory in enduring 
the worst of miseries. Titus, hearing this, in order to make an easy ascent to the 
temple, ordered the fortress of Antonia to be razed to the ground, and having seized 
the north and west porticoes, or cloisters of the outward range of the temple, he set 
them on fire, as the Jews did other porticoes, to hinder the Romans from making 
their approaches. 

On the eighth day of August Titus, perceiving that the walls of the inner temple 
were too strong for "the batteriug-rams, and that the foundation of the gates could not 
be undermined, was obliged to set fire to them, yet still with an intent, if possible, to 
save the temple itself; but it so fell out that, on the tenth, a certain soldier, contrary 
to the command of the general, cast a flaming firebrand through the golden window 
into the chambers and buildings on the north side, which immediately set them on 
fire. The utmost endeavors were used to prevent the fatal effects of this proceeding, 
but to no purpose. The flames spread throughout the whole fabric, and soon con- 
sumed the most beautiful structure that ever was erected; while the Roman soldiers, 
pursuing their victory with the most imaginable fury and revenge, cut to pieces every 
person they found about the temple, and then set fire to the rest of the buildings. 

During this state of general confusion, those who were the chiefs in the sedition, 
found means to retire to the upper and strongest part of the city, called Sion, situated 
upon a steep rock, where they endeavored to defend themselves to the last. But, 
Titus having raised his batteries and made a breach in the wall, they lost all their 
courage, abandoned the towers, which were their only strength, and in vain sought 
to escape by hiding themselves in vaults and privies, whence both John* and Simon 

* This John was the son of one Levi, and one of the principal men belonging to the city of Grichala. 
When Titus laid siege to that place, John, under pretence of surrendering it, made his escape, and went, 
with a party of men to Jerusalem, where, joining with the zealots, and being naturally a crafty man, elo- 
quent in speech, and ambitious beyond measure, he soon began to assume a sovereign power over the 
rest, and became the commander of one faction, as Simon, the son of Gioras did of another. Simon, having 
gathered together a great number of robbers and murderers, went into the mountainous parts of the coun- 
try, reduced all Idumea, and some places in Judea, after which he encamped near Jerusalem, and was at 
length l°t in by the citizens to defend them against John, who, at the head of the zealots, did many cruel 
•ind tyrannical actions. So that Simon and his army were in the city, while John and his adherents were 
in the temple, fighting and destroying one another, even while the enemy was at the walls. 



556 HISTORY OF THE BIBLE. 

two principal ringleaders of their different factions) were dragged out, and the 
former condemned to perpetual imprisonment, while the latter was preserved to 
grace the victor's triumph. 

The Romans, having now gained the walls, and with shouts of joy placed their 
colors upon the towers, broke loose all over the city, and ranged up and down the 
streets, killing all that fell in their way without distinction, till the passages were 
filled up with the carcasses, and the channels of the city ran down with blood, as if it 
had been to quench the fire, which was become, as it were, one general conflagra- 
tion. 

To this fatal end was the famous city of Jerusalem, after a siege of above five 
months, reduced, in the second year of Vespasian's reign, and thirty-eight years after 
our Lord's crucifixion. In this siege it was computed that 1,100,000 perished, and 
97,000 were taken captives, beside 237,490 (according to Josephus) who fell in the 
wars which preceded it. 

The greater part of the buildings in the city being consumed by fire, and the 
soldiers having neither rapine nor object left for their rage and indignation to work 
upon, Titus ordered them to lay the remaining parts of the city and temple level with 
the ground : which order was so punctually executed that (except three towers, 
which, for their strength and beauty, were left as monuments to posterity of the once 
magnificence of the city) the whole was laid so flat that, when the Romans left the 
place, it looked as if it had never been inhabited. 

While these things were transacting at Jerusalem, Vespasian, who entered upon 
the government in the fifty-ninth year of his age, was received at Rome with all 
imaginable joy and triumph by the people. They considered him as the only person 
whose virtues and excellences could recover the languishing state of the empire : nor 
were they mistaken, for he began immediately to act in conformity to what they had 
expected, by administering justice, and reforming the laws and customs of Rome, 
honorably rewarding those who had served him, and pardoning his adversaries with 
the most singular clemency. 

In the meantime the news of the conquest of Jerusalem reached Rome, which oc- 
casioned the greatest rejoicings in that city, the people universally proclaiming the 
praises of Titus, who had shown himself so expert a soldier and commander ; and 
in consequence of this a triumph was decreed both for him and his father, the 
latter having conducted the beginning of the war with no less eclat than the former 
had finished it. 

When Titus returned to Rome he was received with the universal applause of 
the people, and within a few days after both the father and son entered upon their 
triumph, which was more solemn and magnificent than had ever before been seen 
in Rome. Among other rich and glorious spoils were great quantities of gold 
taken out of the temple, and the body of the Jewish law, which were exhibited 
to the view of the people. This was the first time that Rome ever saw the father 
and son triumph together ; and as Vespasian built a new temple to Peace, where- 
in he deposited most of the Jewish spoils, so Titus had a triumphal arch of great 
beauty and magnificence erected to his honor, whereon were inscribed all his noble 
exploits against the Jews, and which, as a lasting monument of the impiety and 
perverseness of that nation, remains almost entire to this day. 

Such was the end of the once famous city of Jerusalem, and such the end of 
the Jewish polity; from which time those obstinate and perverse people were no 
longer a nation, but have ever since been dispersed and despised throughout the 
whole face of the earth. 

~7 



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^ysscrBa^vsr^ cv^VLOGrtra 



JUST 



AN ILLUSTRATED HISTORY 

OF 

THE HOLY BIBLE, 

gis d&ompriaeb in % #to mxin $frfo feiamwfs; 

BEING A CONNECTED ACCOUNT OF THE REMARKABLE EVENTS AND DISTINGUISHED 

CHARACTERS EMBRACED IN THE NARRATIVE OF THE SACRED SCRIPTURES 

FOR THE PERIOD OF FOUR THOUSAND YEARS, INCLUDING THE 

LIFE OF CHRIST AND HIS APOSTLES, WITH NOTES 

CRITICAL, PRACTICAL, AND EXPLANATORY. 

By JOHN KITTO, 

Doctor of Divinity, and Fellow of the Society of Arts ; Author of " The London Pictorial Bible ; 
" Cyclopedia of Biblical Literature ;' " History of Palestine," etc., etc. 

Edited by ALYAN BOND, D. D. 

Complete in one Royal Octavo Volume of over 650 pages, embellished and illustrated 
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2 



THE HISTORY 



OF THE 



CIVIL WAR IN AMERICA 

(ISSUED IN THE ENGLISH AND GERMAN LANGUAGES,) 



COMPRISING A 



Full and Impartial Account of the Origin and Progress of the Rebellion, 

of the various Naval and Military Engagements, of the Heroic 

Deeds performed by Armies and Individuals, and of 

Touching Scenes in the Field, the Camp, 

the Hospital, and the Cabin. 

By J. S. C. ABBOTT, of New, Haven, Conn., 

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of Continental Europe,"" rtc. 

Illustrated with Maps, Diagrams, and numerous Steel Engravings of Battle 
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ers and Civilians, both North and South, with the prominent Battle Scenes of Sea 
and Land. 

Trusting the reader will regard this work as one of superior importance and 
value, and as eminently worthy a place in every library and family in the land, the 
Publisher with entire confidence solicits your influence in giving it the widest 
possible circulation. You will confer a favor by speaking of the work among your 
friends, and also by showing this Circular to some acquaintance who would be likely 
to engage in its distribution. 

This is the best History of the War yet published, and has had the largest sale 
of any book on the war More than 300,000 volumes have been subscribed for, 
requiring 375 tons of paper, and several power presses have been running on the 
work (part of the time night and day), for some two years or more. Subscribers 
for the work who have obtained the first volume, but who have failed to see the 
Agent, may obtain the second volume by addressing the Publisher, 

HENRY BILL, Norwich, Conn. 



THE 



fcgdogeto of ail Rations: 

COMPRISING A COMPLETE 

PHYSICAL, STATISTICAL, CIVIL, AND POLITICAL 
DESCRIPTION OF THE WOKLD; 

Exhibiting its various Rivers, Mountains, Lakes, Plains, etc. ; the Natural History 
of each Country — Beasts, Birds, Fishes, Shells, Minerals, Insects, Flowers, Plants, 
etc. ; and the Productive Industry, Commerce, Political Institutions, as well as the 
Civil and Social state of all the Empires, Kingdoms, Republics, and Principalities 
of the Globe ; with a particular Account of all the Principal Cities and Towns. 

INCLUDING 

THE LATE DISCOVERIES AND TRAVELS OF DR. KANE, 
DR. BARTH, AND DR. LIVINGSTON. 

Also, A General View of Astronomy, showing the Relation of the 
Earth to the Heavenly Bodies. 

By HUGH MURRAY, F. R. S. E. 

Assisted in Geology by Professor Jameson ; Astronomy, by Professor Wallace ; 
Zoology, etc., by Professor Swainson ; Botany, by Professor Hooker. 

Edited by ELBRIDGE SMITH, A.M., 

PRINCIPAL OF THE NORWICH FREE ACADEMY. 



The whole embellished with a Map of the World on Mercator's Projection, and a 
Chart of the Flags of all the Nations of the Globe ; together with over one thousand 
Engravings (some of which are beautifully colored), executed in the best style, 
representing a great variety of objects curious in nature and art, such as remark- 
able buildings, views of cities, places celebrated in history or interesting from nat- 
ural phenomena, the appearance, customs and costumes of the various nations, and 
objects in the animal and vegetable kingdoms, as well as some illustrating the Civil 
War in America. 

In two volumes, bound in elegant embossed and gilt leather binding, consisting 
of over 1,600 closely printed large imperial octavo pages. 

The reproduction of this great work in this country cost over ten thousand dol- 
lars. In it the publisher has embodied his idea of a model subscription book. Its 
authors were engaged nearly ten years in its production, and the American editor 
has expended great pains in making it a complete work. 

A peculiar feature of this work is, many of the larger engravings are colored by 
hand, in imitation of Nature, and the Map of the World and the Flags of all Nations 
are also beautifully colored. 

4 



A PICTORIAL 

Pistorg of % fteto llorlb: 

CONTAINING A GENERAL VIEW OF ALL THE VARIOUS NATIONS, 
STATES, AND REPUBLICS OF THE 

WESTERN GONTINENT; 

Comprising the early Discoveries by the Spanish, French, and other Navigators, 
an account of the American Indians, and a 

COMPLETE HISTORY OF THE UNITED STATES TO THE PRESENT TIME. 

Including the French and Indian Wars, the War of the Revolution, that of 1812, 
the late War with Mexico, and embracing the brilliant career of Washington, 
Wayne, Jackson, Taylor, Scott, Grant, and Sherman, and their compatriots, 
and a 

Complete History of the Rebellion to its Close. 

With an Appendix, containing important Public Documents, and closing with 
extensive and valuable Statistical Tables. 



EDITED BY 

JOIIX LEDYABD DENISOtf, A.M., 

Author OF THE " PICTORIAL IIlSTOP.Y OF the Wars ;" " Pictop.ial Naval IItstory ;" 
" The New Would, - ' in Geu.man, etc. 

The whole illustrated with over Three Hundred Ennravnvjs, some of which are 
beautifully Colored by hand, true to Nature, consisting of Battle Scenes, Views of 
Cities, Flags of the various Nations, Prominent Events, and Portraits of Distin 
guished Men, from designs by Lossing, Croome, Deveraux, and other celebrated 
American Artists. 

In one large octavo volume, containing about 900 pages, and illustrated with over 
800 Engravings, some of which are Steel, and many beautifully colored by hand, 
true to Nature, and will be bound in embossed and gilt leather binding, with 
marbled edges. 

This work was so well received, that already it has been translated into the Ger- 
man Language, under the title of Illustrated New World (see opposite page), and 
about 20,000 copies sold in the German Language in this country alone, and large 
orders have been received from Germany, for the work in their language. 

fl^ 3 For an Agency, apply to the Publisher, 

HENKY BILL, Norwich, Conn. 



hi tl)e ©crman Canguagc. 

THE 

ILLUSTRATED NEW WORLD: 



CONTAINING 

A GENERAL HISTORY OF ALL THE VARIOUS NATIONS AND 
REPUBLICS OF THE WESTERN CONTINENT; 

THEIR RISE, PROGRESS, AND PRESENT CONDITION. 

Comprising early Discoveries by the Spanish, French, and 

other Kavif/ators, an account of the American Indians, 

with a Complete History of the United States, from 

the First Settlement to the Present Time. 

INCLUDING A COMPLETE 

HISTOEY OF THE CIVIL WAE IN THE UNITED STATES, 

TO ITS CLOSE. 

With Geographical Descriptions of each State and Territory, an elaborate Appendix, 
„with important Instructions to Emigrants, Washington's Farewell Address, and 
other Public Documents, Statistical Tables, etc., etc. 

EDITED BY JOHN L. DEXISOX, A.M., 

AND 

TRANSLATED BY GEORGE DTETZ, 

LATE TRANSLATOR FOR THE STATE OF PENNSYLVANIA. 



The whole illustrated with over three hundred Engravings (many of which are 
splendidly colored), consisting of Battle Scenes, Views of Cities, Prominent Events, 
and Portraits of Distinguished Men, from designs of the most celebrated artists, in 
one large royal octavo volume, containing over 900 pages, executed in modern 
style, and bound in embossed and gilt leather binding. 

It is purely American in its character, and aims throughout to induct the immi- 
grant into all the manners, customs, and institutions peculiar to the United States, 
having for its object to Americanize this valuable element of our rapidly increasing 
population. 

This book has been issued but a short time, and already nearly 20,000 copies 
have been sold. 

6 



THE 



HISTORY OF THE WORLD 



COMPRISING 



A GENERAL HISTORY, BOTH ANCIENT AND 

MODERN, OF ALL THE PRINCIPAL 

NATIONS OF THE GLOBE, 

Cljnt jjftse, Ipragitss, |gres£ixt Cantiition, 

ETC., ETC. 



Embracing a brief account of the Russian and Italian Wars, and a complete His- 
tory of the United States to the present time, including the War of the Revolution, 
that of 1812, and the late War with Mexico, the Administrations of the Presidents, 
and the brilliant career of Washington, Wayne, Jackson, Taylor, Scott, as 
well as Grant and Sherman, and their compatriots, and a brief History of the 
Rebellion to its close, with an Appendix, containing important Public Documents 
and valuable Statistical Tables. 



By SAMUEL MAUNDER, 

Author of " The Treasury of Knowledge," "Biographical Treasury," Etc. 

Edited by JOHN IMIAIV, Esq., 

Late Editor of the " New York Commercial Advertiser," 
And other distinguished American Authors. 

The whole embellished with numerous Engravings (beautifully Colored 
by hand, in imitation of Nature), representing Eattle Scenes, 
Views of Cities, Prominent Events, Flags of the dif- 
ferent Nations, Coronations, Processions, 
Costumes, Etc., Etc., Etc. 

In Two large octavo volumes, containing upwards of 1.500 pages, and illustrated 
with thirty-two Colored Engravings, executed in the most modern style, after 
authentic pictures ; together with a Chart of the Flags of various Nations, appro- 
priately colored, and bound in embossed and gilt leather binding, with marbled 
edges. 

The success that has attended this great work, since its first publication, is unpre- 
cedented. It has gone on increasing in its sale, until over three hundred thousand 
volumes have been sold. 

7 



JUST PUBLISHED, 

A STEEL PLATE ENGRAVING 



OF 



"Christ ^teatnjj $FtttIe tfpltott," 

From the Celebrated Picture of Henry Le Jeune, of Paris, 

AND ENGRAVED BY 

GEORGE E. PERINE,' OF NEW YORK. 



The Publisher of this elegant Steel Engraving has spared no expense in causing 
this to be made one of the finest and most artistic Engravings of the kind ever 
published. It is copied from Henry Le Jeune's great painting, and is engraved 
in line and stipple in the best style, by one of the most distinguished engravers in 
the country The artist has succeeded in illustrating one of the most important 
and pleasing incidents in the life of our Saviour. And the grouping of the figures, 
draped in the style corresponding to the age in which the event transpired, renders 
it not only pleasing to the eye, but affords material for thought, awakening noble 
and lofty sentiment, beautifully exemplifying the sweetness and simplicity of the 
Christian faith. 

This Engraving is printed on heavy plate paper, 21 by 25 inches, 
and sold exclusively by subscription. 

This work is the most popular of anything of the kind ever published, and it. has 
been difficult to print them as fast as wanted by the Agents. Over 400 copies have 
been sold in this town, Norwich, Conn. 



The cost of Case, Frame, and Subscription Hook will be $&. 
The Case is a neat and compact article that can be easily carried 
by either Ladies or Gentlemc?/. 

For an agency apply immediately, naming the territory pre- 
ferred, and if not taken 1 will allot it to you, bat /f engaged, 
will give you the nearest unoccupied good territory. 

7'his is a good thing for Ladies to sell, and some make one 
hundred dollars per month with the agency for this Engraving. 

8 



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Treatment Date: May 2005 

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